Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāyo

Mūlapaṇṇāsapāḷi

1. Mūlapariyāyavaggo

1. Mūlapariyāyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

2. ‘‘Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

3. ‘‘Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.



礼敬世尊、阿罗汉、正等正觉者
中部
根本五十经篇
根本法门品
根本法门经
如是我闻。一时，世尊住在郁伽陀（Ukkaṭṭhā）的善觉林沙罗树王下。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说："诸比丘，我将为你们讲说一切法的根本法门。请仔细听，好好作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：
"在此，诸比丘，未听闻的凡夫，不见圣者，不知圣法，不善巧圣法，未受圣法训练，不见善士，不知善士法，不善巧善士法，未受善士法训练——他从地认知地；从地认知地后，他思量地，思量在地中，思量从地而来，思量'地是我的'，他欢喜地。为什么呢？我说，他未能完全了知它。
他从水认知水；从水认知水后，他思量水，思量在水中，思量从水而来，思量'水是我的'，他欢喜水。为什么呢？我说，他未能完全了知它。
他从火认知火；从火认知火后，他思量火，思量在火中，思量从火而来，思量'火是我的'，他欢喜火。为什么呢？我说，他未能完全了知它。
他从风认知风；从风认知风后，他思量风，思量在风中，思量从风而来，思量'风是我的'，他欢喜风。为什么呢？我说，他未能完全了知它。
他从众生认知众生；从众生认知众生后，他思量众生，思量在众生中，思量从众生而来，思量'众生是我的'，他欢喜众生。为什么呢？我说，他未能完全了知它。
他从天神认知天神；从天神认知天神后，他思量天神，思量在天神中，思量从天神而来，思量'天神是我的'，他欢喜天神。为什么呢？我说，他未能完全了知它。
他从生主认知生主；从生主认知生主后，他思量生主，思量在生主中，思量从生主而来，思量'生主是我的'，他欢喜生主。为什么呢？我说，他未能完全了知它。
他从梵天认知梵天；从梵天认知梵天后，他思量梵天，思量在梵天中，思量从梵天而来，思量'梵天是我的'，他欢喜梵天。为什么呢？我说，他未能完全了知它。
他从光音天认知光音天；从光音天认知光音天后，他思量光音天，思量在光音天中，思量从光音天而来，思量'光音天是我的'，他欢喜光音天。为什么呢？我说，他未能完全了知它。
他从遍净天认知遍净天；从遍净天认知遍净天后，他思量遍净天，思量在遍净天中，思量从遍净天而来，思量'遍净天是我的'，他欢喜遍净天。为什么呢？我说，他未能完全了知它。
他从广果天认知广果天；从广果天认知广果天后，他思量广果天，思量在广果天中，思量从广果天而来，思量'广果天是我的'，他欢喜广果天。为什么呢？我说，他未能完全了知它。
他从胜者认知胜者；从胜者认知胜者后，他思量胜者，思量在胜者中，思量从胜者而来，思量'胜者是我的'，他欢喜胜者。为什么呢？我说，他未能完全了知它。

4. ‘‘Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

5. ‘‘Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

6. ‘‘Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.



他从空无边处认知空无边处；从空无边处认知空无边处后，他思量空无边处，思量在空无边处中，思量从空无边处而来，思量'空无边处是我的'，他欢喜空无边处。为什么呢？我说，他未能完全了知它。
他从识无边处认知识无边处；从识无边处认知识无边处后，他思量识无边处，思量在识无边处中，思量从识无边处而来，思量'识无边处是我的'，他欢喜识无边处。为什么呢？我说，他未能完全了知它。
他从无所有处认知无所有处；从无所有处认知无所有处后，他思量无所有处，思量在无所有处中，思量从无所有处而来，思量'无所有处是我的'，他欢喜无所有处。为什么呢？我说，他未能完全了知它。
他从非想非非想处认知非想非非想处；从非想非非想处认知非想非非想处后，他思量非想非非想处，思量在非想非非想处中，思量从非想非非想处而来，思量'非想非非想处是我的'，他欢喜非想非非想处。为什么呢？我说，他未能完全了知它。
他从所见认知所见；从所见认知所见后，他思量所见，思量在所见中，思量从所见而来，思量'所见是我的'，他欢喜所见。为什么呢？我说，他未能完全了知它。
他从所闻认知所闻；从所闻认知所闻后，他思量所闻，思量在所闻中，思量从所闻而来，思量'所闻是我的'，他欢喜所闻。为什么呢？我说，他未能完全了知它。
他从所觉认知所觉；从所觉认知所觉后，他思量所觉，思量在所觉中，思量从所觉而来，思量'所觉是我的'，他欢喜所觉。为什么呢？我说，他未能完全了知它。
他从所识认知所识；从所识认知所识后，他思量所识，思量在所识中，思量从所识而来，思量'所识是我的'，他欢喜所识。为什么呢？我说，他未能完全了知它。
他从一性认知一性；从一性认知一性后，他思量一性，思量在一性中，思量从一性而来，思量'一性是我的'，他欢喜一性。为什么呢？我说，他未能完全了知它。
他从多性认知多性；从多性认知多性后，他思量多性，思量在多性中，思量从多性而来，思量'多性是我的'，他欢喜多性。为什么呢？我说，他未能完全了知它。
他从一切认知一切；从一切认知一切后，他思量一切，思量在一切中，思量从一切而来，思量'一切是我的'，他欢喜一切。为什么呢？我说，他未能完全了知它。
他从涅槃认知涅槃；从涅槃认知涅槃后，他思量涅槃，思量在涅槃中，思量从涅槃而来，思量'涅槃是我的'，他欢喜涅槃。为什么呢？我说，他未能完全了知它。
以凡夫的方式说明第一种方法的境界部分结束。

7. ‘‘Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)] pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

Sekkhavasena [satthāravasena (sī.), satthuvasena (syā. ka.)] dutiyanayabhūmiparicchedo niṭṭhito.

8. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

9. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

10. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.



诸比丘，即使是那位有学比丘，尚未达到目标，仍在追求无上安稳，他也从地认知地；从地认知地后，他不应思量地，不应思量在地中，不应思量从地而来，不应思量'地是我的'，不应欢喜地。为什么呢？我说，他应完全了知它。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不应思量涅槃，不应思量在涅槃中，不应思量从涅槃而来，不应思量'涅槃是我的'，不应欢喜涅槃。为什么呢？我说，他应完全了知它。
以有学的方式说明第二种方法的境界部分结束。
诸比丘，即使是那位阿罗汉，漏尽，梵行已立，所作已办，舍离重担，逮得己利，尽诸有结，正智解脱的比丘，他也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？我说，他已完全了知它。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？我说，他已完全了知它。
以漏尽者的方式说明第三种方法的境界部分结束。
诸比丘，即使是那位阿罗汉，漏尽，梵行已立，所作已办，舍离重担，逮得己利，尽诸有结，正智解脱的比丘，他也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？因为贪欲已尽，离贪故。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？因为贪欲已尽，离贪故。
以漏尽者的方式说明第四种方法的境界部分结束。
诸比丘，即使是那位阿罗汉，漏尽，梵行已立，所作已办，舍离重担，逮得己利，尽诸有结，正智解脱的比丘，他也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？因为嗔恚已尽，离嗔故。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？因为嗔恚已尽，离嗔故。
以漏尽者的方式说明第五种方法的境界部分结束。

11. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

12. ‘‘Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati . Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

13. ‘‘Tathāgatopi , bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Nandī [nandi (sī. syā.)] dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.

‘‘Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī’’ti.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

Idamavoca bhagavā. Na te bhikkhū [na attamanā tebhikkhū (syā.), te bhikkhū (pī. ka.)] bhagavato bhāsitaṃ abhinandunti.

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Sabbāsavasuttaṃ

14. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha , sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –



诸比丘，即使是那位阿罗汉，漏尽，梵行已立，所作已办，舍离重担，逮得己利，尽诸有结，正智解脱的比丘，他也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？因为愚痴已尽，离痴故。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？因为愚痴已尽，离痴故。
以漏尽者的方式说明第六种方法的境界部分结束。
诸比丘，如来、阿罗汉、正等正觉者也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？我说，如来已完全了知它的边际。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？我说，如来已完全了知它的边际。
以如来的方式说明第七种方法的境界部分结束。
诸比丘，如来、阿罗汉、正等正觉者也从地认知地；从地认知地后，他不思量地，不思量在地中，不思量从地而来，不思量'地是我的'，不欢喜地。为什么呢？因为了知'欢喜是苦的根源'，'有则生，已生则老死'。因此，诸比丘，我说'如来由于一切渴爱的灭尽、离欲、止息、舍离、断绝，证得无上正等正觉'。
水...火...风...众生...天神...生主...梵天...光音天...遍净天...广果天...胜者...空无边处...识无边处...无所有处...非想非非想处...所见...所闻...所觉...所识...一性...多性...一切...他从涅槃认知涅槃；从涅槃认知涅槃后，他不思量涅槃，不思量在涅槃中，不思量从涅槃而来，不思量'涅槃是我的'，不欢喜涅槃。为什么呢？因为了知'欢喜是苦的根源'，'有则生，已生则老死'。因此，诸比丘，我说'如来由于一切渴爱的灭尽、离欲、止息、舍离、断绝，证得无上正等正觉'。"
以如来的方式说明第八种方法的境界部分结束。
世尊如是说。那些比丘不欢喜世尊所说。
根本法门经终。
一切漏经
如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说："诸比丘，我将为你们讲说防护一切漏的方法。请仔细听，好好作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：

15. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

16. ‘‘Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.

Dassanā pahātabbāsavā

17. ‘‘Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave , assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

18. ‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti – ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?

19. ‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti – ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave , diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.



"诸比丘，我说知见者能灭尽诸漏，非不知不见者。诸比丘，知什么、见什么能灭尽诸漏呢？如理作意和不如理作意。诸比丘，不如理作意者，未生的漏会生起，已生的漏会增长；如理作意者，未生的漏不会生起，已生的漏会断除。
"诸比丘，有应以见断的漏，有应以防护断的漏，有应以受用断的漏，有应以忍耐断的漏，有应以回避断的漏，有应以除遣断的漏，有应以修习断的漏。
应以见断的漏
"诸比丘，什么是应以见断的漏？在此，诸比丘，未听闻的凡夫——不见圣者，不知圣法，不善巧圣法，未受圣法训练，不见善士，不知善士法，不善巧善士法，未受善士法训练——他不了知应作意的法，不了知不应作意的法。他不了知应作意的法、不了知不应作意的法，就作意不应作意的法，不作意应作意的法。
"诸比丘，什么是不应作意而他作意的法？诸比丘，对于作意某些法时，未生的欲漏会生起，已生的欲漏会增长；未生的有漏会生起，已生的有漏会增长；未生的无明漏会生起，已生的无明漏会增长——这些是不应作意而他作意的法。
"诸比丘，什么是应作意而他不作意的法？诸比丘，对于作意某些法时，未生的欲漏不会生起，已生的欲漏会断除；未生的有漏不会生起，已生的有漏会断除；未生的无明漏不会生起，已生的无明漏会断除——这些是应作意而他不作意的法。
"由于他作意不应作意的法，不作意应作意的法，未生的漏会生起，已生的漏会增长。
"他如是不如理作意：'我过去世存在吗？我过去世不存在吗？我过去世是什么？我过去世如何？我过去世是什么后成为什么？我未来世将存在吗？我未来世将不存在吗？我未来世将是什么？我未来世将如何？我未来世将是什么后成为什么？'或者他对现在世内心疑惑：'我存在吗？我不存在吗？我是什么？我如何？这个有情从何处来？他将去何处？'
"他如是不如理作意时，六种见解之一生起。'我有我'的见解以真实、确定的方式生起；或'我无我'的见解以真实、确定的方式生起；或'以我认知我'的见解以真实、确定的方式生起；或'以我认知无我'的见解以真实、确定的方式生起；或'以无我认知我'的见解以真实、确定的方式生起；或者他有如是见解：'这个能说能感受、能在此处此处感受善恶业果报的我，是常、坚固、恒常、不变易法，将永恒如是而住。'诸比丘，这称为见的纠缠、见的丛林、见的荒野、见的戏论、见的动摇、见的结缚。诸比丘，为见结缚所缚的未听闻凡夫不能解脱生、老、死、忧、悲、苦、忧恼；我说他不能解脱苦。

20. ‘‘Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati , uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

21. ‘‘So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

Saṃvarā pahātabbāsavā

22. ‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave , manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

‘‘Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā , saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.

Paṭisevanā pahātabbāsavā



"诸比丘，多闻圣弟子——见圣者，知圣法，善巧圣法，善受圣法训练，见善士，知善士法，善巧善士法，善受善士法训练——他了知应作意的法，了知不应作意的法。他了知应作意的法、了知不应作意的法，就不作意不应作意的法，作意应作意的法。
"诸比丘，什么是不应作意而他不作意的法？诸比丘，对于作意某些法时，未生的欲漏会生起，已生的欲漏会增长；未生的有漏会生起，已生的有漏会增长；未生的无明漏会生起，已生的无明漏会增长——这些是不应作意而他不作意的法。
"诸比丘，什么是应作意而他作意的法？诸比丘，对于作意某些法时，未生的欲漏不会生起，已生的欲漏会断除；未生的有漏不会生起，已生的有漏会断除；未生的无明漏不会生起，已生的无明漏会断除——这些是应作意而他作意的法。
"由于他不作意不应作意的法，作意应作意的法，未生的漏不会生起，已生的漏会断除。
"他如理作意'这是苦'，如理作意'这是苦集'，如理作意'这是苦灭'，如理作意'这是趣向苦灭之道'。他如是如理作意时，三结断除——身见、疑、戒禁取。诸比丘，这些称为应以见断的漏。
应以防护断的漏
"诸比丘，什么是应以防护断的漏？在此，诸比丘，比丘经如理思惟，住于防护眼根。诸比丘，若他住于不防护眼根，会生起烦恼、热恼的漏；他住于防护眼根，这些烦恼、热恼的漏就不会生起。经如理思惟，住于防护耳根...鼻根...舌根...身根...意根。诸比丘，若他住于不防护意根，会生起烦恼、热恼的漏；他住于防护意根，这些烦恼、热恼的漏就不会生起。
"诸比丘，若他住于不防护，会生起烦恼、热恼的漏；他住于防护，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以防护断的漏。
应以受用断的漏

23. ‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- [siriṃsapa (sī. syā. pī.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.

‘‘Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ [cāti (sī.)].

‘‘Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.

‘‘Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ [abyāpajjhaparamatāya (sī. syā. pī.), abyāpajjaparamatāya (ka.)].

‘‘Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

Adhivāsanā pahātabbāsavā

24. ‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

‘‘Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

Parivajjanā pahātabbāsavā

25. ‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

‘‘Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

Vinodanā pahātabbāsavā

26. ‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

‘‘Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

Bhāvanā pahātabbāsavā

27. ‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

‘‘Yañhissa, bhikkhave , abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.



"诸比丘，什么是应以受用断的漏？在此，诸比丘，比丘经如理思惟而受用衣服——'仅为防御寒冷，防御炎热，防御虻、蚊、风、日、爬虫的接触，仅为遮蔽羞处。'
"经如理思惟而受用饮食——'不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为维持此身体的存续、延续，为止息伤害，为资助梵行，如是我将除去旧的苦受，不生起新的苦受，我将得以存活，无过且安乐。'
"经如理思惟而受用卧具——'仅为防御寒冷，防御炎热，防御虻、蚊、风、日、爬虫的接触，仅为消除季节的危险，乐于独处。'
"经如理思惟而受用病缘医药资具——'仅为防御已生起的病苦之受，为达无苦的极致。'
"诸比丘，若他不受用，会生起烦恼、热恼的漏；他受用，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以受用断的漏。
应以忍耐断的漏
"诸比丘，什么是应以忍耐断的漏？在此，诸比丘，比丘经如理思惟而忍耐寒冷、炎热、饥饿、口渴。他忍耐虻、蚊、风、日、爬虫的接触，恶言恶语，已生起的身体的苦受、剧烈、猛利、辛辣、不悦意、不可意、夺命的感受。
"诸比丘，若他不忍耐，会生起烦恼、热恼的漏；他忍耐，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以忍耐断的漏。
应以回避断的漏
"诸比丘，什么是应以回避断的漏？在此，诸比丘，比丘经如理思惟而回避凶恶的象、凶恶的马、凶恶的牛、凶恶的狗、蛇、树桩、荆棘地、坑洞、悬崖、污水坑、粪坑。他经如理思惟而回避不当的坐处、不当的行处、恶友，这些为智者同梵行者所指责的恶处。
"诸比丘，若他不回避，会生起烦恼、热恼的漏；他回避，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以回避断的漏。
应以除遣断的漏
"诸比丘，什么是应以除遣断的漏？在此，诸比丘，比丘经如理思惟而不容忍已生起的欲寻，断除、除遣、灭除、令不存在；...已生起的嗔恚寻...已生起的伤害寻...已生起的种种恶不善法，不容忍，断除、除遣、灭除、令不存在。
"诸比丘，若他不除遣，会生起烦恼、热恼的漏；他除遣，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以除遣断的漏。
应以修习断的漏
"诸比丘，什么是应以修习断的漏？在此，诸比丘，比丘经如理思惟而修习念觉支，依止远离，依止离欲，依止灭，趣向舍离；经如理思惟而修习择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...舍觉支，依止远离，依止离欲，依止灭，趣向舍离。
"诸比丘，若他不修习，会生起烦恼、热恼的漏；他修习，这些烦恼、热恼的漏就不会生起。诸比丘，这些称为应以修习断的漏。

28. ‘‘Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave – ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Dhammadāyādasuttaṃ

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā [ādissā (sī. syā. pī.)] bhaveyyātha – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṃ – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṃ – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.



"诸比丘，当比丘应以见断的漏已由见断除，应以防护断的漏已由防护断除，应以受用断的漏已由受用断除，应以忍耐断的漏已由忍耐断除，应以回避断的漏已由回避断除，应以除遣断的漏已由除遣断除，应以修习断的漏已由修习断除时，诸比丘，这称为'比丘住于防护一切漏，他已断除渴爱，解开结缚，以正确地完全了知我慢而作苦之边际'。"
世尊如是说。那些比丘满意欢喜世尊所说。
一切漏经终。
法嗣经
如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说：
"诸比丘，你们要成为我的法嗣，不要成为我的财物嗣。我对你们有这样的同情：'我的弟子们如何才能成为法嗣，而不是财物嗣呢？'诸比丘，如果你们成为我的财物嗣而不是法嗣，你们将因此而受到指责：'导师的弟子们住为财物嗣，不是法嗣'；我也将因此而受到指责：'导师的弟子们住为财物嗣，不是法嗣'。诸比丘，如果你们成为我的法嗣而不是财物嗣，你们将因此而不受指责：'导师的弟子们住为法嗣，不是财物嗣'；我也将因此而不受指责：'导师的弟子们住为法嗣，不是财物嗣'。因此，诸比丘，你们要成为我的法嗣，不要成为我的财物嗣。我对你们有这样的同情：'我的弟子们如何才能成为法嗣，而不是财物嗣呢？'

30. ‘‘Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo [chaḍḍiyadhammo (sī. syā. pī.)]. Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalya- [jighacchādubballa (sī. pī.)] paretā . Tyāhaṃ evaṃ vadeyyaṃ – ‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha [sace tumhe na bhuñjissatha (sī. syā. pī.)], idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati’ . Vuttaṃ kho panetaṃ bhagavatā – ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ti. Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ [rattidivaṃ (ka.)] vītināmeyya’’nti. So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. Atha dutiyassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā [paṭivinetvā (sī. syā. pī.)] evaṃ imaṃ rattindivaṃ vītināmeyya’nti. So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca. Taṃ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’’ti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato uṭṭhāyāsanā vihāraṃ pāvisi.



"诸比丘，假设我已经吃饱，已经满足，已经充足，已经完成，已经饱足，已经如愿；而我还有剩余的食物，应该丢弃。这时有两位比丘来，被饥饿和虚弱所困。我对他们这样说：'诸比丘，我已经吃饱，已经满足，已经充足，已经完成，已经饱足，已经如愿；而我还有这剩余的食物，应该丢弃。如果你们想要，就吃吧；如果你们不吃，我现在就要把它丢在没有青草的地方，或者沉入无生物的水中。'其中一位比丘这样想：'世尊已经吃饱，已经满足，已经充足，已经完成，已经饱足，已经如愿；而世尊还有这剩余的食物，应该丢弃。如果我们不吃，世尊现在就要把它丢在没有青草的地方，或者沉入无生物的水中。但世尊曾说过："诸比丘，你们要成为我的法嗣，不要成为我的财物嗣。"而这食物是财物之一。我不如不吃这食物，就这样忍受饥饿和虚弱度过这一天一夜。'于是他不吃那食物，就这样忍受饥饿和虚弱度过那一天一夜。然后第二位比丘这样想：'世尊已经吃饱，已经满足，已经充足，已经完成，已经饱足，已经如愿；而世尊还有这剩余的食物，应该丢弃。如果我们不吃，世尊现在就要把它丢在没有青草的地方，或者沉入无生物的水中。我不如吃这食物，消除饥饿和虚弱，这样度过这一天一夜。'于是他吃了那食物，消除了饥饿和虚弱，这样度过那一天一夜。诸比丘，虽然那位比丘吃了那食物，消除了饥饿和虚弱，这样度过那一天一夜，但前一位比丘对我来说更值得尊敬，更值得赞叹。为什么呢？因为，诸比丘，那会长期导致那位比丘少欲、知足、俭朴、易养、精进。因此，诸比丘，你们要成为我的法嗣，不要成为我的财物嗣。我对你们有这样的同情：'我的弟子们如何才能成为法嗣，而不是财物嗣呢？'"
世尊如是说。说完这些后，善逝从座位起身，进入精舍。

31. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī’’ti? ‘‘Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā [bāhullikā (syā.)] ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.

32. ‘‘Kittāvatā ca, panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti ? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti – yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti . Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.



这时，尊者舍利弗在世尊离开不久后对比丘们说："朋友们，诸比丘。"那些比丘回答尊者舍利弗说："朋友。"尊者舍利弗如是说：
"朋友们，当导师住于远离时，弟子们在多大程度上不随学远离？当导师住于远离时，弟子们又在多大程度上随学远离呢？""朋友，我们从远处来到尊者舍利弗这里，就是为了了解这话的含义。善哉，愿尊者舍利弗解释这话的含义；听了尊者舍利弗的解释后，比丘们会记住的。""那么，朋友们，请听，好好作意，我将说。""是的，朋友。"那些比丘回答尊者舍利弗。尊者舍利弗如是说：
"朋友们，当导师住于远离时，弟子们在多大程度上不随学远离呢？在此，朋友们，当导师住于远离时，弟子们不随学远离，对于导师说应当断除的法，他们不断除那些法，他们成为奢侈的、懈怠的、退堕的先驱，在远离上放弃责任。在这里，朋友们，长老比丘们因三个原因应受谴责。'当导师住于远离时，弟子们不随学远离'——因这第一个原因，长老比丘们应受谴责。'对于导师说应当断除的法，他们不断除那些法'——因这第二个原因，长老比丘们应受谴责。'他们成为奢侈的、懈怠的、退堕的先驱，在远离上放弃责任'——因这第三个原因，长老比丘们应受谴责。朋友们，长老比丘们因这三个原因应受谴责。在这里，朋友们，中年比丘们...新学比丘们因三个原因应受谴责。'当导师住于远离时，弟子们不随学远离'——因这第一个原因，新学比丘们应受谴责。'对于导师说应当断除的法，他们不断除那些法'——因这第二个原因，新学比丘们应受谴责。'他们成为奢侈的、懈怠的、退堕的先驱，在远离上放弃责任'——因这第三个原因，新学比丘们应受谴责。朋友们，新学比丘们因这三个原因应受谴责。朋友们，在这种程度上，当导师住于远离时，弟子们不随学远离。
"朋友们，当导师住于远离时，弟子们又在多大程度上随学远离呢？在此，朋友们，当导师住于远离时，弟子们随学远离——对于导师说应当断除的法，他们断除那些法；他们不成为奢侈的，不懈怠，在退堕上放弃责任，在远离上作先驱。在这里，朋友们，长老比丘们因三个原因应受赞叹。'当导师住于远离时，弟子们随学远离'——因这第一个原因，长老比丘们应受赞叹。'对于导师说应当断除的法，他们断除那些法'——因这第二个原因，长老比丘们应受赞叹。'他们不成为奢侈的，不懈怠，在退堕上放弃责任，在远离上作先驱'——因这第三个原因，长老比丘们应受赞叹。朋友们，长老比丘们因这三个原因应受赞叹。在这里，朋友们，中年比丘们...新学比丘们因三个原因应受赞叹。'当导师住于远离时，弟子们随学远离'——因这第一个原因，新学比丘们应受赞叹。'对于导师说应当断除的法，他们断除那些法'——因这第二个原因，新学比丘们应受赞叹。'他们不成为奢侈的，不懈怠，在退堕上放弃责任，在远离上作先驱'——因这第三个原因，新学比丘们应受赞叹。朋友们，新学比丘们因这三个原因应受赞叹。朋友们，在这种程度上，当导师住于远离时，弟子们随学远离。

33. ‘‘Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ [seyyathīdaṃ (sī. syā. pī.)] – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

‘‘Tatrāvuso, kodho ca pāpako upanāho ca pāpako…pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṃ, māyā ca pāpikā sāṭheyyañca pāpakaṃ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Dhammadāyādasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Bhayabheravasuttaṃ

34. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā [samādāpetā (?)]; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti . ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti.

35. ‘‘Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti. Tassa mayhaṃ brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.



"朋友们，贪欲是恶的，嗔恨是恶的。为了断除贪欲和嗔恨，有一条中道，能生眼、生智，导向寂静、证智、正觉、涅槃。朋友们，什么是那条能生眼、生智，导向寂静、证智、正觉、涅槃的中道呢？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。朋友们，这就是那条能生眼、生智，导向寂静、证智、正觉、涅槃的中道。
"朋友们，忿怒是恶的，怨恨是恶的...覆藏是恶的，恼害是恶的，嫉妒是恶的，悭吝是恶的，欺诈是恶的，虚伪是恶的，顽固是恶的，激情是恶的，慢是恶的，过慢是恶的，骄是恶的，放逸是恶的。为了断除骄和放逸，有一条中道，能生眼、生智，导向寂静、证智、正觉、涅槃。朋友们，什么是那条能生眼、生智，导向寂静、证智、正觉、涅槃的中道呢？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。朋友们，这就是那条能生眼、生智，导向寂静、证智、正觉、涅槃的中道。"
尊者舍利弗如是说。那些比丘满意欢喜尊者舍利弗所说。
法嗣经终。
怖畏经
如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。这时，婆罗门生闻来到世尊处。来到后，与世尊互相问候。寒暄叙礼后，坐在一旁。坐在一旁的婆罗门生闻对世尊如是说："乔达摩先生，那些良家子因信仰乔达摩先生而从在家出家为无家者，乔达摩先生是他们的领导者，乔达摩先生对他们有很大帮助，乔达摩先生是他们的劝导者；那些人也效法乔达摩先生的见解。""确实如此，婆罗门，确实如此，婆罗门！婆罗门，那些良家子因信仰我而从在家出家为无家者，我是他们的领导者，我对他们有很大帮助，我是他们的劝导者；那些人也效法我的见解。""乔达摩先生，森林中偏僻的住处难以忍受，独处难行，独居难乐，我想森林夺走了未得定的比丘的心。""确实如此，婆罗门，确实如此，婆罗门！森林中偏僻的住处难以忍受，独处难行，独居难乐，我想森林夺走了未得定的比丘的心。"
"婆罗门，我在未觉悟之前，当还是菩萨时，也曾这样想：'森林中偏僻的住处难以忍受，独处难行，独居难乐，我想森林夺走了未得定的比丘的心。'婆罗门，我又这样想：'任何沙门或婆罗门，若身业不清净而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于身业不清净的过失而招来不善的怖畏。我不是以不清净的身业而住在森林中偏僻的住处；我的身业是清净的。凡是圣者以清净的身业而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种身业的清净，就更加鼓舞自己住在森林中。

36. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

37. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti , tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

38. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

39. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

40. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

41. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.



"婆罗门，我又这样想：'任何沙门或婆罗门，若语业不清净...若意业不清净...若生活不清净而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于生活不清净的过失而招来不善的怖畏。我不是以不清净的生活而住在森林中偏僻的住处；我的生活是清净的。凡是圣者以清净的生活而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种生活的清净，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若贪婪、对欲望有强烈的贪着而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于贪婪、对欲望有强烈贪着的过失而招来不善的怖畏。我不是以贪婪、对欲望有强烈的贪着而住在森林中偏僻的住处；我是无贪的。凡是圣者以无贪而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种无贪，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若心怀嗔恨、有恶意的想法而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于心怀嗔恨、有恶意想法的过失而招来不善的怖畏。我不是以心怀嗔恨、有恶意的想法而住在森林中偏僻的住处；我是慈心的。凡是圣者以慈心而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种慈心，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若被昏沉睡眠所缠绕而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于被昏沉睡眠缠绕的过失而招来不善的怖畏。我不是被昏沉睡眠所缠绕而住在森林中偏僻的住处；我已离昏沉睡眠。凡是圣者已离昏沉睡眠而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种已离昏沉睡眠，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若掉举、心不寂静而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于掉举、心不寂静的过失而招来不善的怖畏。我不是以掉举、心不寂静而住在森林中偏僻的住处；我的心是寂静的。凡是圣者以寂静心而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种寂静心，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若怀疑、犹豫而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于怀疑、犹豫的过失而招来不善的怖畏。我不是以怀疑、犹豫而住在森林中偏僻的住处；我已度疑惑。凡是圣者已度疑惑而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种已度疑惑，就更加鼓舞自己住在森林中。

42. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti . Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi ; anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

43. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

44. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana [nikāmayamāna (sī. syā.)] sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

45. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti , kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

46. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

47. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.



"婆罗门，我又这样想：'任何沙门或婆罗门，若自赞毁他而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于自赞毁他的过失而招来不善的怖畏。我不是以自赞毁他而住在森林中偏僻的住处；我是不自赞不毁他的。凡是圣者不自赞不毁他而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种不自赞不毁他，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若胆怯、易惊而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于胆怯、易惊的过失而招来不善的怖畏。我不是以胆怯、易惊而住在森林中偏僻的住处；我是离恐惧的。凡是圣者离恐惧而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种离恐惧，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若渴望利养、恭敬、名声而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于渴望利养、恭敬、名声的过失而招来不善的怖畏。我不是以渴望利养、恭敬、名声而住在森林中偏僻的住处；我是少欲的。凡是圣者少欲而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种少欲，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若懒惰、精进低劣而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于懒惰、精进低劣的过失而招来不善的怖畏。我不是以懒惰、精进低劣而住在森林中偏僻的住处；我是精进的。凡是圣者精进而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种精进，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若失念、不正知而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于失念、不正知的过失而招来不善的怖畏。我不是以失念、不正知而住在森林中偏僻的住处；我是念已确立的。凡是圣者念已确立而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种念已确立，就更加鼓舞自己住在森林中。
"婆罗门，我又这样想：'任何沙门或婆罗门，若不得定、心散乱而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于不得定、心散乱的过失而招来不善的怖畏。我不是以不得定、心散乱而住在森林中偏僻的住处；我是具足定的。凡是圣者具足定而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种具足定，就更加鼓舞自己住在森林中。

48. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

Soḷasapariyāyaṃ niṭṭhitaṃ.

49. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya’nti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ [paṇṇasaṭaṃ (sī. pī.)] ereti; tassa mayhaṃ brāhmaṇa etadahosi [tassa mayhaṃ evaṃ hoti (sī. syā.)] – ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti. Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī [bhayapāṭikaṅkhī (sī.)] viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa [yathābhūtassa yathābhūtassa (sī. syā.)] me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova [yathābhūto yathābhūtova (sī. syā.)] taṃ bhayabheravaṃ paṭivineyya’nti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.

50. ‘‘Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti.



"婆罗门，我又这样想：'任何沙门或婆罗门，若愚钝、哑痴而住在森林中偏僻的住处，这些尊贵的沙门、婆罗门由于愚钝、哑痴的过失而招来不善的怖畏。我不是以愚钝、哑痴而住在森林中偏僻的住处；我是具足智慧的。凡是圣者具足智慧而住在森林中偏僻的住处，我是其中之一。'婆罗门，我看到自己这种具足智慧，就更加鼓舞自己住在森林中。"
十六种方式已结束。
"婆罗门，我又这样想：'我何不在那些众所周知、特别的夜晚——十四日、十五日和第八日——在那些可怕的、令人毛骨悚然的园林祠堂、森林祠堂、树下祠堂等处所住呢？也许我能看到怖畏。'婆罗门，后来我确实在那些众所周知、特别的夜晚——十四日、十五日和第八日——在那些可怕的、令人毛骨悚然的园林祠堂、森林祠堂、树下祠堂等处所住。婆罗门，当我住在那里时，或有野兽来，或有孔雀掉落树枝，或有风吹动枯叶；婆罗门，我就想：'这一定就是那怖畏来了。'婆罗门，我又想：'我为什么只是在期待怖畏中生活呢？不如我在怖畏来临时，无论我处于何种状态，就在那种状态下克服怖畏。'婆罗门，当我行走时怖畏来临，我既不站立，也不坐下，也不躺卧，就在行走中克服那怖畏。婆罗门，当我站立时怖畏来临，我既不行走，也不坐下，也不躺卧，就在站立中克服那怖畏。婆罗门，当我坐着时怖畏来临，我既不躺卧，也不站立，也不行走，就在坐着时克服那怖畏。婆罗门，当我躺卧时怖畏来临，我既不坐起，也不站立，也不行走，就在躺卧时克服那怖畏。
"婆罗门，有些沙门、婆罗门把夜晚误认为白天，把白天误认为夜晚。我说这些沙门、婆罗门住于迷惑中。婆罗门，我则把夜晚认知为夜晚，把白天认知为白天。婆罗门，如果有人正确地说：'一个不迷惑的众生出现在世间，为了多数人的利益，为了多数人的安乐，出于对世间的悲悯，为了天、人的福利、利益和安乐'，那么他正确地说的就是我：'一个不迷惑的众生出现在世间，为了多数人的利益，为了多数人的安乐，出于对世间的悲悯，为了天、人的福利、利益和安乐'。

51. ‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appammuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

52. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

53. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.



"婆罗门，我的精进已经发起，不松懈；念已确立，不忘失；身体轻安，不紧张；心专一，不散乱。婆罗门，我远离欲乐，远离不善法，有寻有伺，由远离而生喜乐，进入并安住于初禅。寻伺平息，内心宁静，心专注一境，无寻无伺，由定而生喜乐，进入并安住于第二禅。离喜，住于舍，正念正知，以身感受乐，正如圣者们所说的'舍念乐住'，进入并安住于第三禅。断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。
"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趋向宿命随念智。我忆念种种宿世，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多坏劫、许多成劫、许多坏成劫，'在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿量。我从那里死后，又生在那里；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿量。我从那里死后，又生在这里。'如是我忆念种种宿世的状况和细节。婆罗门，这是我在夜晚第一时分所证得的第一明，无明破除，明生起，黑暗消失，光明出现，正如不放逸、热忱、专注的人那样。
"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趋向有情死生智。我以清净超人的天眼，见到有情死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，我了知有情随业而去——'这些尊贵的有情具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业；他们身坏命终后，生于恶趣、恶道、堕处、地狱。或者，这些尊贵的有情具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业；他们身坏命终后，生于善趣、天界。'如是，我以清净超人的天眼，见到有情死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知有情随业而去。婆罗门，这是我在夜晚中分所证得的第二明，无明破除，明生起，黑暗消失，光明出现，正如不放逸、热忱、专注的人那样。

54. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

55. ‘‘Siyā kho pana te, brāhmaṇa, evamassa – ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi – attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno’’ti.

56. ‘‘Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā , yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Anaṅgaṇasuttaṃ

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati . Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī’’ti.

58. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti?



"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趋向漏尽智。我如实知道：'这是苦'，如实知道：'这是苦的生起'，如实知道：'这是苦的灭尽'，如实知道：'这是导向苦灭的道路'。我如实知道：'这些是漏'，如实知道：'这是漏的生起'，如实知道：'这是漏的灭尽'，如实知道：'这是导向漏灭的道路'。当我如此知、如此见时，我的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有'已解脱'的智。我证知：'生已尽，梵行已立，所作已办，不受后有。'婆罗门，这是我在夜晚后分所证得的第三明，无明破除，明生起，黑暗消失，光明出现，正如不放逸、热忱、专注的人那样。
"婆罗门，你可能会这样想：'沙门乔达摩今天可能还没有离贪、离嗔、离痴，所以他还住在森林中偏僻的住处。'婆罗门，不应该这样看。我看到两个原因而住在森林中偏僻的住处：一是为了自己现法乐住，二是悲悯后来的人们。"
"乔达摩先生确实悲悯后来的人们，如同阿罗汉、正等正觉者那样。太奇妙了，乔达摩先生！太奇妙了，乔达摩先生！乔达摩先生，就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，乔达摩先生以种种方便开示了法。我归依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞，从今日起终生归依。"
怖畏经终。
无秽经
如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。在那里，尊者舍利弗对比丘们说："朋友们，诸比丘。"那些比丘回答尊者舍利弗说："朋友。"尊者舍利弗如是说：
"朋友们，这个世间上有四种人存在。哪四种？朋友们，这里有一种人内心有秽，却不如实知道'我内心有秽'。朋友们，这里又有一种人内心有秽，如实知道'我内心有秽'。朋友们，这里有一种人内心无秽，却不如实知道'我内心无秽'。朋友们，这里又有一种人内心无秽，如实知道'我内心无秽'。朋友们，在这里，那个内心有秽却不如实知道'我内心有秽'的人，在这两种有秽的人中被称为劣等者。朋友们，在这里，那个内心有秽而如实知道'我内心有秽'的人，在这两种有秽的人中被称为优等者。朋友们，在这里，那个内心无秽却不如实知道'我内心无秽'的人，在这两种无秽的人中被称为劣等者。朋友们，在这里，那个内心无秽而如实知道'我内心无秽'的人，在这两种无秽的人中被称为优等者。"
说到这里，尊者大目犍连对尊者舍利弗说：
"朋友舍利弗，什么是原因，什么是条件，使得这两种有秽的人中，一个被称为劣等者，一个被称为优等者？朋友舍利弗，什么又是原因，什么是条件，使得这两种无秽的人中，一个被称为劣等者，一个被称为优等者？"

59. ‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ [pariyodāpeyyuṃ (?)], rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.

‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

‘‘Tatrāvuso , yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.

‘‘Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

‘‘Ayaṃ kho, āvuso moggallāna , hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti.



"朋友，在这里，那个内心有秽却不如实知道'我内心有秽'的人，可以预期他不会生起意愿，不会努力，不会发起精进来断除那秽。他带着贪、嗔、痴、有秽、心污染而死去。朋友，就像从市场或铁匠家带来的铜盘，被尘土和污垢覆盖。主人既不使用它，也不清洗它，反而把它放在尘土中。朋友，这样那铜盘过后会变得更加污秽、沾满污垢，不是吗？""是的，朋友。""同样地，朋友，那个内心有秽却不如实知道'我内心有秽'的人，可以预期他不会生起意愿，不会努力，不会发起精进来断除那秽。他带着贪、嗔、痴、有秽、心污染而死去。
"朋友，在这里，那个内心有秽而如实知道'我内心有秽'的人，可以预期他会生起意愿，会努力，会发起精进来断除那秽。他无贪、无嗔、无痴、无秽、心不污染而死去。朋友，就像从市场或铁匠家带来的铜盘，被尘土和污垢覆盖。主人会使用它，会清洗它，不会把它放在尘土中。朋友，这样那铜盘过后会变得更加清净、明亮，不是吗？""是的，朋友。""同样地，朋友，那个内心有秽而如实知道'我内心有秽'的人，可以预期他会生起意愿，会努力，会发起精进来断除那秽。他无贪、无嗔、无痴、无秽、心不污染而死去。
"朋友，在这里，那个内心无秽却不如实知道'我内心无秽'的人，可以预期他会作意于净相，由于作意于净相，贪会污染他的心。他带着贪、嗔、痴、有秽、心污染而死去。朋友，就像从市场或铁匠家带来的铜盘，清净明亮。主人既不使用它，也不清洗它，反而把它放在尘土中。朋友，这样那铜盘过后会变得更加污秽、沾满污垢，不是吗？""是的，朋友。""同样地，朋友，那个内心无秽却不如实知道'我内心无秽'的人，可以预期他会作意于净相，由于作意于净相，贪会污染他的心。他带着贪、嗔、痴、有秽、心污染而死去。
"朋友，在这里，那个内心无秽而如实知道'我内心无秽'的人，可以预期他不会作意于净相，由于不作意于净相，贪不会污染他的心。他无贪、无嗔、无痴、无秽、心不污染而死去。朋友，就像从市场或铁匠家带来的铜盘，清净明亮。主人会使用它，会清洗它，不会把它放在尘土中。朋友，这样那铜盘过后会变得更加清净、明亮，不是吗？""是的，朋友。""同样地，朋友，那个内心无秽而如实知道'我内心无秽'的人，可以预期他不会作意于净相，由于不作意于净相，贪不会污染他的心。他无贪、无嗔、无痴、无秽、心不污染而死去。
"朋友目犍连，这就是原因，这就是条件，使得这两种有秽的人中，一个被称为劣等者，一个被称为优等者。朋友目犍连，这又是原因，这又是条件，使得这两种无秽的人中，一个被称为劣等者，一个被称为优等者。"

60. ‘‘Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇa’’nti? ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.


"朋友，人们说'秽'、'秽'。朋友，这个'秽'是什么的代名词呢？""朋友，这个'秽'是恶不善欲望的代名词。"
"朋友，有这种情况，某个比丘可能会这样想：'我希望我犯了戒，但愿其他比丘不知道我犯了戒。'朋友，有这种情况，其他比丘可能知道那个比丘犯了戒。他想：'其他比丘知道我犯了戒'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'我希望我犯了戒，但愿其他比丘私下责备我，不要在僧团中责备我。'朋友，有这种情况，其他比丘可能在僧团中责备那个比丘，而不是私下责备。他想：'其他比丘在僧团中责备我，而不是私下责备'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'我希望我犯了戒，但愿一个与我平等的人责备我，而不是一个不平等的人。'朋友，有这种情况，一个不平等的人可能责备那个比丘，而不是一个平等的人。他想：'一个不平等的人责备我，而不是一个平等的人'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿导师反复询问我然后为比丘们说法，而不是反复询问其他比丘然后为比丘们说法。'朋友，有这种情况，导师可能反复询问其他比丘然后为比丘们说法，而不是反复询问那个比丘然后为比丘们说法。他想：'导师反复询问其他比丘然后为比丘们说法，而不是反复询问我然后为比丘们说法'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿比丘们以我为首进入村庄乞食，而不是以其他比丘为首进入村庄乞食。'朋友，有这种情况，比丘们可能以其他比丘为首进入村庄乞食，而不是以那个比丘为首。他想：'比丘们以其他比丘为首进入村庄乞食，而不是以我为首'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我在饭堂得到最好的座位、最好的水、最好的食物，而其他比丘不要得到最好的座位、最好的水、最好的食物。'朋友，有这种情况，其他比丘可能在饭堂得到最好的座位、最好的水、最好的食物，而那个比丘不能得到最好的座位、最好的水、最好的食物。他想：'其他比丘在饭堂得到最好的座位、最好的水、最好的食物，而我没有得到最好的座位、最好的水、最好的食物'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。


‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ [garukareyyuṃ (sī. syā. pī.)] māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti , na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ cīvarāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.


"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我在饭后做回向，而不是其他比丘在饭后做回向。'朋友，有这种情况，其他比丘可能在饭后做回向，而那个比丘不能在饭后做回向。他想：'其他比丘在饭后做回向，而我没有在饭后做回向'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我为来到寺院的比丘们说法，而不是其他比丘为来到寺院的比丘们说法。'朋友，有这种情况，其他比丘可能为来到寺院的比丘们说法，而那个比丘不能为来到寺院的比丘们说法。他想：'其他比丘为来到寺院的比丘们说法，而我没有为来到寺院的比丘们说法'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我为来到寺院的比丘尼们说法...为优婆塞们说法...为优婆夷们说法，而不是其他比丘为来到寺院的优婆夷们说法。'朋友，有这种情况，其他比丘可能为来到寺院的优婆夷们说法，而那个比丘不能为来到寺院的优婆夷们说法。他想：'其他比丘为来到寺院的优婆夷们说法，而我没有为来到寺院的优婆夷们说法'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿比丘们尊敬我、重视我、尊重我、崇敬我，而不是尊敬、重视、尊重、崇敬其他比丘。'朋友，有这种情况，比丘们可能尊敬、重视、尊重、崇敬其他比丘，而不尊敬、重视、尊重、崇敬那个比丘。他想：'比丘们尊敬、重视、尊重、崇敬其他比丘，而不尊敬、重视、尊重、崇敬我'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿比丘尼们...优婆塞们...优婆夷们尊敬我、重视我、尊重我、崇敬我，而不是尊敬、重视、尊重、崇敬其他比丘。'朋友，有这种情况，优婆夷们可能尊敬、重视、尊重、崇敬其他比丘，而不尊敬、重视、尊重、崇敬那个比丘。他想：'优婆夷们尊敬、重视、尊重、崇敬其他比丘，而不尊敬、重视、尊重、崇敬我'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我得到上等的衣服，而其他比丘不要得到上等的衣服。'朋友，有这种情况，其他比丘可能得到上等的衣服，而那个比丘不能得到上等的衣服。他想：'其他比丘得到上等的衣服，而我没有得到上等的衣服'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。


‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

‘‘Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.

61. ‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā [avāpuritvā (sī.)] olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā [paṭikūlatā (ka.), pāṭikūlyatā (syā.)] ca saṇṭhaheyya, jegucchatā ca [jegucchitā ca (pī. ka.)] saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.

62. ‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu ? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ [vicinitakāḷakaṃ (ka.)] anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti . Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā’’ti.



"朋友，有这种情况，某个比丘可能会这样想：'啊，但愿我得到上等的饮食...上等的住处...上等的医药资具，而其他比丘不要得到上等的医药资具。'朋友，有这种情况，其他比丘可能得到上等的医药资具，而那个比丘不能得到上等的医药资具。他想：'其他比丘得到上等的医药资具，而我没有得到上等的医药资具'，因此他生气不悦。朋友，这种愤怒和不悦，这两者都是秽。
"朋友，这就是那些恶不善欲望的代名词，即所谓的'秽'。"
"朋友，如果任何比丘的这些恶不善欲望未被断除，被人看见和听闻，即使他住在森林中、在偏僻的住处、只食托钵乞食、次第乞食、穿粪扫衣、穿粗劣衣服，同修们也不会尊敬他、重视他、尊重他、崇敬他。为什么呢？因为那位尊者的恶不善欲望未被断除，被人看见和听闻。朋友，就像从市场或铁匠家带来的铜盘，清净明亮。主人把蛇尸、狗尸或人尸放在里面，用另一个铜盘盖住，然后走在市场中。人们看到后会说：'朋友，这是什么东西被带着，看起来像是美味佳肴？'他们揭开盖子看，一看到就会感到不愉快，会产生厌恶，会感到恶心；即使是饥饿的人也不想吃，更不用说已经吃饱的人了。同样地，朋友，如果任何比丘的这些恶不善欲望未被断除，被人看见和听闻，即使他住在森林中、在偏僻的住处、只食托钵乞食、次第乞食、穿粪扫衣、穿粗劣衣服，同修们也不会尊敬他、重视他、尊重他、崇敬他。为什么呢？因为那位尊者的恶不善欲望未被断除，被人看见和听闻。
"朋友，如果任何比丘的这些恶不善欲望已被断除，被人看见和听闻，即使他住在村落附近、接受邀请、穿着居士供养的衣服，同修们也会尊敬他、重视他、尊重他、崇敬他。为什么呢？因为那位尊者的恶不善欲望已被断除，被人看见和听闻。朋友，就像从市场或铁匠家带来的铜盘，清净明亮。主人把精选的白米饭，配以各种汤汁和调味品放在里面，用另一个铜盘盖住，然后走在市场中。人们看到后会说：'朋友，这是什么东西被带着，看起来像是美味佳肴？'他们揭开盖子看，一看到就会感到愉快，不会产生厌恶，不会感到恶心；即使是已经吃饱的人也想吃，更不用说饥饿的人了。同样地，朋友，如果任何比丘的这些恶不善欲望已被断除，被人看见和听闻，即使他住在村落附近、接受邀请、穿着居士供养的衣服，同修们也会尊敬他、重视他、尊重他、崇敬他。为什么呢？因为那位尊者的恶不善欲望已被断除，被人看见和听闻。"

63. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘upamā maṃ, āvuso sāriputta, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, āvuso moggallānā’’ti. ‘‘Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa [suddhāssa (sī. pī.), suddhā (ka.)] sāre patiṭṭhitā’ti . Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.

‘‘Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino [keṭubhino (bahūsu)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.

‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ [adhimuttakamālaṃ (syā.)] vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū’’ti.

Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Ākaṅkheyyasuttaṃ

64. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.



说到这里，尊者大目犍连对尊者舍利弗说："朋友舍利弗，我想到一个比喻。""那就说吧，朋友目犍连。""朋友，有一次我住在王舍城（Rājagaha）的灵鹫山。一天早晨，我穿好衣服，拿着钵和衣进入王舍城乞食。当时，车匠萨米提正在修理车轮。前车匠之子、阿耆毗外道班度子站在旁边。朋友，这时前车匠之子、阿耆毗外道班度子心里这样想：'啊，但愿这个车匠萨米提能修掉这个车轮的这个弯曲、这个歪斜、这个缺陷，这样这个车轮就会没有弯曲、没有歪斜、没有缺陷，完全纯净，安住在核心上。'朋友，前车匠之子、阿耆毗外道班度子心里怎么想，车匠萨米提就怎么修理那个车轮的弯曲、歪斜和缺陷。然后，朋友，前车匠之子、阿耆毗外道班度子高兴地说：'他似乎是通过了解我的心而修理的。'
"同样地，朋友，那些没有信仰、为了生计而出家的人，狡猾、虚伪、欺诈、傲慢、自负、轻浮、多嘴、言语散乱、不守护根门、饮食不知节制、不勤于觉醒、不重视沙门生活、对学处不深切尊重、奢侈、懈怠、退堕、不喜独处、懒惰、精进薄弱、失念、不正知、不入定、心散乱、愚钝、哑如聋哑人，尊者舍利弗用这个法门似乎是通过了解他们的心而修理他们。
"但是那些有信仰而出家的善男子，不狡猾、不虚伪、不欺诈、不傲慢、不自负、不轻浮、不多嘴、言语不散乱、守护根门、饮食知节制、勤于觉醒、重视沙门生活、对学处深切尊重、不奢侈、不懈怠、摒弃退堕、喜好独处、精进、努力、念已确立、正知、入定、心专一、有智慧、不哑如聋哑人，他们听了尊者舍利弗的这个法门，似乎在用言语和心意饮用、吞咽，说：'善哉，朋友，同修使我们从不善中出离，安立于善中。'朋友，就像一个年轻的男子或女子，爱好装饰，洗好头后，得到一串莲花、茉莉花或阿提目多迦花，用双手接过，戴在头上最高处。同样地，朋友，那些有信仰而出家的善男子，不狡猾、不虚伪、不欺诈、不傲慢、不自负、不轻浮、不多嘴、言语不散乱、守护根门、饮食知节制、勤于觉醒、重视沙门生活、对学处深切尊重、不奢侈、不懈怠、摒弃退堕、喜好独处、精进、努力、念已确立、正知、入定、心专一、有智慧、不哑如聋哑人，他们听了尊者舍利弗的这个法门，似乎在用言语和心意饮用、吞咽，说：'善哉，朋友，同修使我们从不善中出离，安立于善中。'这样，这两位大龙象彼此随喜对方的善说。"
无秽经终。
愿经
如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，你们要具足戒行，具足波罗提木叉；要以波罗提木叉律仪防护而住，具足正行与行处，对微细的罪过也要见到危险；要受持学处并学习。

65. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti [manāpo garubhāvaniyo cāti (sī.)], sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘yesāhaṃ cīvarapiṇḍapātasenāsana gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye maṃ [ye me (sī. syā.)] ñātī sālohitā petā kālaṅkatā [kālakatā (sī. syā. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

66. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

67. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.



"诸比丘，如果比丘希望：'愿我为同修所喜爱、所喜悦、所尊重、所敬仰'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。
"诸比丘，如果比丘希望：'愿我获得衣服、饮食、住处、病人所需药品'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。
"诸比丘，如果比丘希望：'愿我使用的衣服、饮食、住处、病人所需药品，对那些供养者来说能带来大果报、大利益'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。
"诸比丘，如果比丘希望：'愿我已故的亲戚血亲以净信心忆念我时，能为他们带来大果报、大利益'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。
"诸比丘，如果比丘希望：'愿我能忍受不乐与乐，而不被不乐所征服，当不乐生起时，我能一再克服它而安住'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能忍受恐惧与怖畏，而不被恐惧与怖畏所征服，当恐惧与怖畏生起时，我能一再克服它而安住'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能随意、不困难、不艰辛地获得四种增上心的现法乐住的禅那'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能亲身体验那些超越色的寂静解脱，即无色定'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能因三结的灭尽而成为预流者，不堕恶趣，决定趣向正觉'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能因三结的灭尽，以及贪、嗔、痴的减弱而成为一来者，只再来此世间一次就能作苦的终结'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能因五下分结的灭尽而成为化生者，在那里般涅槃，不再从那个世界回来'，他就应当在戒律上圆满...增长空闲处。

68. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.



"诸比丘，如果比丘希望：'愿我能体验各种神通：一身变多身，多身变一身；显现、隐形；穿墙、穿壁、穿山而过，无阻碍，如行空中；出没于地中，如在水中；行于水上不沉没，如在地上；结跏趺坐而飞行，如有翼之鸟；以手触摸抚摸这样大神通、大威力的日月；乃至以身自在行至梵天界'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我以清净、超人的天耳界，能听到两种声音：天界的和人间的，无论远近'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能以心识别其他众生、其他人的心：有贪的心我能识别为有贪的心，离贪的心我能识别为离贪的心；有嗔的心我能识别为有嗔的心，离嗔的心我能识别为离嗔的心；有痴的心我能识别为有痴的心，离痴的心我能识别为离痴的心；收缩的心我能识别为收缩的心，散乱的心我能识别为散乱的心；广大的心我能识别为广大的心，不广大的心我能识别为不广大的心；有上的心我能识别为有上的心，无上的心我能识别为无上的心；入定的心我能识别为入定的心，不入定的心我能识别为不入定的心；解脱的心我能识别为解脱的心，未解脱的心我能识别为未解脱的心'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我能忆念种种宿命，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多坏劫、许多成劫、许多坏成劫：在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在那里；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在这里。如是，我能忆念种种宿命，具有行相和细节'，他就应当在戒律上圆满...增长空闲处。
"诸比丘，如果比丘希望：'愿我以清净、超人的天眼，能看见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，我能了知众生随业而去：这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱；或者这些众生具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后，生于善趣、天界。如是，我以清净、超人的天眼，能看见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，我能了知众生随业而去'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。

69. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū’’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Ākaṅkheyyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Vatthasuttaṃ

70. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya [mañjeṭṭhakāya (sī. pī.), mañjeṭṭhikāya (syā.)] durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya – surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṃ kissa hetu? Parisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.

71. ‘‘Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.

72. ‘‘Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati ; ‘kodho cittassa upakkileso’ti – iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa upakkileso’ti – iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; ‘issā cittassa upakkileso’ti – iti viditvā issaṃ cittassa upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti – iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; ‘thambho cittassa upakkileso’ti – iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti – iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa upakkileso’ti – iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado cittassa upakkileso’ti – iti viditvā madaṃ cittassa upakkilesaṃ pajahati; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.



"诸比丘，如果比丘希望：'愿我能通过诸漏的灭尽，在现法中自己证知、证悟、成就并安住于无漏的心解脱、慧解脱'，他就应当在戒律上圆满，专注于内心的止，不舍弃禅那，具足观，增长空闲处。
"诸比丘，你们要具足戒行，具足波罗提木叉；要以波罗提木叉律仪防护而住，具足正行与行处，对微细的罪过也要见到危险；要受持学处并学习。"这就是我所说的，这是基于此而说的。"
世尊如是说。那些比丘满意欢喜世尊所说。
愿经终。
布经
如是我闻。一时，世尊住在舍卫城祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，就像一块污秽的、沾满污垢的布；无论染工把它浸入何种染料中——蓝色、黄色、红色或深红色——它都会呈现出不好看的颜色、不纯净的颜色。为什么呢？诸比丘，因为布不纯净。同样地，诸比丘，当心污秽时，可以预期恶趣。诸比丘，就像一块纯净的、洁白的布；无论染工把它浸入何种染料中——蓝色、黄色、红色或深红色——它都会呈现出好看的颜色、纯净的颜色。为什么呢？诸比丘，因为布纯净。同样地，诸比丘，当心不污秽时，可以预期善趣。
"诸比丘，什么是心的污垢？贪婪和不正当的贪欲是心的污垢，嗔恚是心的污垢，愤怒是心的污垢，怨恨是心的污垢，轻蔑是心的污垢，敌意是心的污垢，嫉妒是心的污垢，吝啬是心的污垢，欺诈是心的污垢，虚伪是心的污垢，顽固是心的污垢，激烈是心的污垢，慢是心的污垢，过慢是心的污垢，骄傲是心的污垢，放逸是心的污垢。
"诸比丘，那个比丘了知'贪婪和不正当的贪欲是心的污垢'后，就舍弃贪婪和不正当的贪欲这心的污垢；了知'嗔恚是心的污垢'后，就舍弃嗔恚这心的污垢；了知'愤怒是心的污垢'后，就舍弃愤怒这心的污垢；了知'怨恨是心的污垢'后，就舍弃怨恨这心的污垢；了知'轻蔑是心的污垢'后，就舍弃轻蔑这心的污垢；了知'敌意是心的污垢'后，就舍弃敌意这心的污垢；了知'嫉妒是心的污垢'后，就舍弃嫉妒这心的污垢；了知'吝啬是心的污垢'后，就舍弃吝啬这心的污垢；了知'欺诈是心的污垢'后，就舍弃欺诈这心的污垢；了知'虚伪是心的污垢'后，就舍弃虚伪这心的污垢；了知'顽固是心的污垢'后，就舍弃顽固这心的污垢；了知'激烈是心的污垢'后，就舍弃激烈这心的污垢；了知'慢是心的污垢'后，就舍弃慢这心的污垢；了知'过慢是心的污垢'后，就舍弃过慢这心的污垢；了知'骄傲是心的污垢'后，就舍弃骄傲这心的污垢；了知'放逸是心的污垢'后，就舍弃放逸这心的污垢。

73. ‘‘Yato kho [yato ca kho (sī. syā.)], bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.

74. ‘‘So 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 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.

75. ‘‘Yathodhi [yatodhi (aṭṭhakathāyaṃ pāṭhantaraṃ)] kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘dhamme…pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

76. ‘‘Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ , ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ, evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ , nevassa taṃ hoti antarāyāya.



"诸比丘，当比丘了知'贪婪和不正当的贪欲是心的污垢'后，贪婪和不正当的贪欲这心的污垢就被舍弃；了知'嗔恚是心的污垢'后，嗔恚这心的污垢就被舍弃；了知'愤怒是心的污垢'后，愤怒这心的污垢就被舍弃；了知'怨恨是心的污垢'后，怨恨这心的污垢就被舍弃；了知'轻蔑是心的污垢'后，轻蔑这心的污垢就被舍弃；了知'敌意是心的污垢'后，敌意这心的污垢就被舍弃；了知'嫉妒是心的污垢'后，嫉妒这心的污垢就被舍弃；了知'吝啬是心的污垢'后，吝啬这心的污垢就被舍弃；了知'欺诈是心的污垢'后，欺诈这心的污垢就被舍弃；了知'虚伪是心的污垢'后，虚伪这心的污垢就被舍弃；了知'顽固是心的污垢'后，顽固这心的污垢就被舍弃；了知'激烈是心的污垢'后，激烈这心的污垢就被舍弃；了知'慢是心的污垢'后，慢这心的污垢就被舍弃；了知'过慢是心的污垢'后，过慢这心的污垢就被舍弃；了知'骄傲是心的污垢'后，骄傲这心的污垢就被舍弃；了知'放逸是心的污垢'后，放逸这心的污垢就被舍弃。
"他具足对佛的不动信心：'世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'他具足对法的不动信心：'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。'他具足对僧的不动信心：'世尊的声闻僧众是善行道的，世尊的声闻僧众是正直行道的，世尊的声闻僧众是如理行道的，世尊的声闻僧众是和敬行道的，这就是四双八辈。这世尊的声闻僧众是应请的、应供的、应施的、应合掌的，是世间无上的福田。'
"当他的[污垢]在某种程度上被舍弃、呕吐、解脱、断除、远离时，他因'我具足对佛的不动信心'而获得义的喜悦，获得法的喜悦，获得与法相应的愉悦。对愉悦者，喜生起；有喜的人，身体轻安；身体轻安的人，感受乐；有乐的人，心入定。因'我具足对法的不动信心'...因'我具足对僧的不动信心'而获得义的喜悦，获得法的喜悦，获得与法相应的愉悦。对愉悦者，喜生起；有喜的人，身体轻安；身体轻安的人，感受乐；有乐的人，心入定。因'我的[污垢]在某种程度上被舍弃、呕吐、解脱、断除、远离'而获得义的喜悦，获得法的喜悦，获得与法相应的愉悦。对愉悦者，喜生起；有喜的人，身体轻安；身体轻安的人，感受乐；有乐的人，心入定。
"诸比丘，这样具戒、具法、具慧的比丘，即使食用精选的无黑粒的白米饭，配以各种汤汁和调味品，也不会成为他的障碍。诸比丘，就像污秽的、沾满污垢的布，遇到清水就变得纯净洁白，或者金子放入熔炉就变得纯净洁白。同样地，诸比丘，这样具戒、具法、具慧的比丘，即使食用精选的无黑粒的白米饭，配以各种汤汁和调味品，也不会成为他的障碍。

77. ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī. pī.)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena 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.

78. ‘‘So ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇa’nti pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti . Ayaṃ vuccati, bhikkhave – ‘bhikkhu sināto antarena sinānenā’’’ti.

79. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu’’nti? ‘‘Kiṃ, brāhmaṇa, bāhukāya nadiyā? Kiṃ bāhukā nadī karissatī’’ti? ‘‘Lokkhasammatā [lokhyasammatā (sī.), mokkhasammatā (pī.)] hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī’’ti. Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

‘‘Bāhukaṃ adhikakkañca, gayaṃ sundarikaṃ mapi [sundarikāmapi (sī. syā. pī.), sundarikaṃ mahiṃ (itipi)];

Sarassatiṃ payāgañca, atho bāhumatiṃ nadiṃ;

Niccampi bālo pakkhando [pakkhanno (sī. syā. pī.)], kaṇhakammo na sujjhati.

‘‘Kiṃ sundarikā karissati, kiṃ payāgā [payāgo (sī. syā. pī.)] kiṃ bāhukā nadī;

Veriṃ katakibbisaṃ naraṃ, na hi naṃ sodhaye pāpakamminaṃ.

‘‘Suddhassa ve sadā phaggu, suddhassuposatho sadā;

Suddhassa sucikammassa, sadā sampajjate vataṃ;

Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṃ.

‘‘Sace musā na bhaṇasi, sace pāṇaṃ na hiṃsasi;

Sace adinnaṃ nādiyasi, saddahāno amaccharī;

Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayā’’ti.

80. Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.

Vatthasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Sallekhasuttaṃ



"他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，普遍一切处，以广大、无量、无怨、无害的慈心遍满整个世界而住。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，普遍一切处，以广大、无量、无怨、无害的舍心遍满整个世界而住。
"他了知：'有此，有劣，有胜，有超越此想的出离。'当他如是知、如是见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这称为'比丘已以内在沐浴而沐浴。'"
那时，孙陀利迦婆罗豆婆遮婆罗门坐在世尊不远处。于是，孙陀利迦婆罗豆婆遮婆罗门对世尊说："尊者乔达摩是否去婆呼迦河沐浴？""婆罗门，婆呼迦河有什么用？婆呼迦河能做什么？""尊者乔达摩，许多人认为婆呼迦河能带来解脱，许多人认为婆呼迦河能带来功德，许多人在婆呼迦河中洗去他们所做的恶业。"于是，世尊用偈颂对孙陀利迦婆罗豆婆遮婆罗门说：
"婆呼迦、阿提卡卡、伽耶、孙达利卡，
还有萨拉斯瓦蒂、波耶伽、婆呼马提河，
愚者即使常常跳入，黑业之人不会变清净。
孙达利卡能做什么？波耶伽、婆呼迦河又能做什么？
它们不能净化有怨恨、作恶的人，不能洗清作恶者。
对清净者，每天都是吉祥日；对清净者，每天都是布萨日；
对清净者，行为清净，誓愿常常成就。
婆罗门啊，就在此处沐浴吧，对一切众生给予安稳。
如果你不说妄语，如果你不伤害生命，
如果你不偷盗，有信心且不吝啬，
你去伽耶又有什么用？你的水井就是伽耶。"
说到这里，孙陀利迦婆罗豆婆遮婆罗门对世尊说："太奇妙了，尊者乔达摩！太奇妙了，尊者乔达摩！尊者乔达摩，就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，尊者乔达摩以种种方便阐明了法。我归依尊者乔达摩、法和比丘僧团。愿我能在尊者乔达摩面前出家，受具足戒。"孙陀利迦婆罗豆婆遮婆罗门得以在世尊面前出家，受具足戒。受具足戒不久，尊者婆罗豆婆遮独处、远离、不放逸、热忱、专注而住，不久便自己证知、证悟、成就并安住于善男子正确地从在家到无家的出家所追求的无上梵行的终极。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者婆罗豆婆遮成为阿罗汉之一。
布经终。
削减经

81. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca – ‘‘yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī’’ti?

82. ‘‘Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti – evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti . Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.



如是我闻。一时，世尊住在舍卫城祇树给孤独园。那时，尊者大纯陀在傍晚从独处起来，走向世尊所在之处。到达后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者大纯陀对世尊说："尊者，这世间生起种种见解——或与我论相关，或与世间论相关。尊者，比丘是否从一开始就应该注意这些见解，这样就能断除这些见解，舍弃这些见解？"
"纯陀，这世间生起种种见解——或与我论相关，或与世间论相关。这些见解在哪里生起，在哪里潜伏，在哪里活动，对此以'这不是我的，这不是我，这不是我的自我'如实以正慧观察，这样就能断除这些见解，舍弃这些见解。
"纯陀，有这种可能，某个比丘远离欲乐，远离不善法，有寻有伺，由离生喜乐，进入并安住于初禅。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为现法乐住。
"纯陀，有这种可能，某个比丘平息寻伺，内心安静，心一境性，无寻无伺，定生喜乐，进入并安住于第二禅。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为现法乐住。
"纯陀，有这种可能，某个比丘离喜，住于舍，正念正知，以身感受乐，正如圣者所说的'舍念乐住'，进入并安住于第三禅。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为现法乐住。
"纯陀，有这种可能，某个比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为现法乐住。
"纯陀，有这种可能，某个比丘完全超越色想，灭除有对想，不作意种种想，'空间无边'，进入并安住于空无边处。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为寂静住。
"纯陀，有这种可能，某个比丘完全超越空无边处，'识无边'，进入并安住于识无边处。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为寂静住。
"纯陀，有这种可能，某个比丘完全超越识无边处，'无所有'，进入并安住于无所有处。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为寂静住。
"纯陀，有这种可能，某个比丘完全超越无所有处，进入并安住于非想非非想处。他可能会这样想：'我住于削减。'纯陀，在圣者的律中，这些不被称为削减。在圣者的律中，这些被称为寂静住。

83. ‘‘Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pisuṇavācā [pisuṇā vācā (sī. pī.)] bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pharusavācā [pharusā vācā (sī. pī.)] bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.


"纯陀，在这里你们应当实行削减。'他人将成为伤害者，我们在此将成为不伤害者'，这样应当实行削减。'他人将成为杀生者，我们在此将远离杀生'，这样应当实行削减。'他人将成为不与取者，我们在此将远离不与取'，这样应当实行削减。'他人将成为非梵行者，我们在此将成为梵行者'，这样应当实行削减。'他人将成为虚妄语者，我们在此将远离虚妄语'，这样应当实行削减。'他人将成为离间语者，我们在此将远离离间语'，这样应当实行削减。'他人将成为粗恶语者，我们在此将远离粗恶语'，这样应当实行削减。'他人将成为绮语者，我们在此将远离绮语'，这样应当实行削减。'他人将成为贪婪者，我们在此将成为不贪婪者'，这样应当实行削减。'他人将成为瞋恨心者，我们在此将成为无瞋恨心者'，这样应当实行削减。'他人将成为邪见者，我们在此将成为正见者'，这样应当实行削减。'他人将成为邪思惟者，我们在此将成为正思惟者'，这样应当实行削减。'他人将成为邪语者，我们在此将成为正语者'，这样应当实行削减。'他人将成为邪业者，我们在此将成为正业者'，这样应当实行削减。'他人将成为邪命者，我们在此将成为正命者'，这样应当实行削减。'他人将成为邪精进者，我们在此将成为正精进者'，这样应当实行削减。'他人将成为邪念者，我们在此将成为正念者'，这样应当实行削减。'他人将成为邪定者，我们在此将成为正定者'，这样应当实行削减。'他人将成为邪智者，我们在此将成为正智者'，这样应当实行削减。'他人将成为邪解脱者，我们在此将成为正解脱者'，这样应当实行削减。


‘‘‘Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā’ti sallekho karaṇīyo . ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Pare vicikicchī [vecikicchī (sī. pī. ka.)] bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti , mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare anottāpī [anottappī (ka.)] bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.

84. ‘‘Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ [bahūpakāraṃ (ka.)] vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ…‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ.



"'他人将被昏沉睡眠所缠，我们在此将远离昏沉睡眠'，这样应当实行削减。'他人将成为掉举者，我们在此将成为不掉举者'，这样应当实行削减。'他人将成为疑惑者，我们在此将成为度疑者'，这样应当实行削减。'他人将成为易怒者，我们在此将成为不易怒者'，这样应当实行削减。'他人将成为怨恨者，我们在此将成为不怨恨者'，这样应当实行削减。'他人将成为轻蔑者，我们在此将成为不轻蔑者'，这样应当实行削减。'他人将成为敌对者，我们在此将成为不敌对者'，这样应当实行削减。'他人将成为嫉妒者，我们在此将成为不嫉妒者'，这样应当实行削减。'他人将成为吝啬者，我们在此将成为不吝啬者'，这样应当实行削减。'他人将成为狡诈者，我们在此将成为不狡诈者'，这样应当实行削减。'他人将成为欺骗者，我们在此将成为不欺骗者'，这样应当实行削减。'他人将成为顽固者，我们在此将成为不顽固者'，这样应当实行削减。'他人将成为傲慢者，我们在此将成为不傲慢者'，这样应当实行削减。'他人将成为难劝者，我们在此将成为易劝者'，这样应当实行削减。'他人将成为恶友者，我们在此将成为善友者'，这样应当实行削减。'他人将成为放逸者，我们在此将成为不放逸者'，这样应当实行削减。'他人将成为无信者，我们在此将成为有信者'，这样应当实行削减。'他人将成为无惭者，我们在此将成为有惭者'，这样应当实行削减。'他人将成为无愧者，我们在此将成为有愧者'，这样应当实行削减。'他人将成为少闻者，我们在此将成为多闻者'，这样应当实行削减。'他人将成为懈怠者，我们在此将成为精进者'，这样应当实行削减。'他人将成为失念者，我们在此将成为念住者'，这样应当实行削减。'他人将成为无慧者，我们在此将成为具慧者'，这样应当实行削减。'他人将成为执著己见、固执、难舍者，我们在此将成为不执著己见、不固执、易舍者'，这样应当实行削减。
"纯陀，我说即使在善法中生起心念也是大有益处的，更何况是身语的随顺实行！因此，纯陀，应当生起这样的心念：'他人将成为伤害者，我们在此将成为不伤害者'。应当生起这样的心念：'他人将成为杀生者，我们在此将远离杀生'...应当生起这样的心念：'他人将成为执著己见、固执、难舍者，我们在此将成为不执著己见、不固执、易舍者'。

85. ‘‘Seyyathāpi, cunda, visamo maggo assa, tassa [maggo tassāssa (sī. syā. pī.)] añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya , musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.

‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya , issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā [amāyāvitā (ka.)] hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya , sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.

86. ‘‘Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā [adhobhāvaṅgamanīyā (sī. syā. pī.)], ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā [uparibhāvaṅgamanīyā (sī. syā. pī.)], evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya [uparibhāvāya (sī. syā. ka.)], pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya…pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.



"纯陀，就像有一条不平坦的道路，而有另一条平坦的道路可以绕行；就像有一个不平坦的渡口，而有另一个平坦的渡口可以绕行。同样地，纯陀，对于伤害者，不伤害是绕行之道；对于杀生者，远离杀生是绕行之道；对于不与取者，远离不与取是绕行之道；对于非梵行者，远离非梵行是绕行之道；对于虚妄语者，远离虚妄语是绕行之道；对于离间语者，远离离间语是绕行之道；对于粗恶语者，远离粗恶语是绕行之道；对于绮语者，远离绮语是绕行之道；对于贪婪者，不贪婪是绕行之道；对于瞋恨心者，无瞋恨是绕行之道；对于邪见者，正见是绕行之道；对于邪思惟者，正思惟是绕行之道；对于邪语者，正语是绕行之道；对于邪业者，正业是绕行之道；对于邪命者，正命是绕行之道；对于邪精进者，正精进是绕行之道；对于邪念者，正念是绕行之道；对于邪定者，正定是绕行之道；对于邪智者，正智是绕行之道；对于邪解脱者，正解脱是绕行之道。
对于被昏沉睡眠所缠者，远离昏沉睡眠是绕行之道；对于掉举者，不掉举是绕行之道；对于疑惑者，度疑是绕行之道；对于易怒者，不易怒是绕行之道；对于怨恨者，不怨恨是绕行之道；对于轻蔑者，不轻蔑是绕行之道；对于敌对者，不敌对是绕行之道；对于嫉妒者，不嫉妒是绕行之道；对于吝啬者，不吝啬是绕行之道；对于狡诈者，不狡诈是绕行之道；对于欺骗者，不欺骗是绕行之道；对于顽固者，不顽固是绕行之道；对于傲慢者，不傲慢是绕行之道；对于难劝者，易劝是绕行之道；对于恶友者，善友是绕行之道；对于放逸者，不放逸是绕行之道；对于无信者，有信是绕行之道；对于无惭者，有惭是绕行之道；对于无愧者，有愧是绕行之道；对于少闻者，多闻是绕行之道；对于懈怠者，精进是绕行之道；对于失念者，念住是绕行之道；对于无慧者，具慧是绕行之道；对于执著己见、固执、难舍者，不执著己见、不固执、易舍是绕行之道。
"纯陀，就像所有不善法都趋向下方，所有善法都趋向上方。同样地，纯陀，对于伤害者，不伤害是趋向上方之道；对于杀生者，远离杀生是趋向上方之道...对于执著己见、固执、难舍者，不执著己见、不固执、易舍是趋向上方之道。

87. ‘‘So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata , cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.

‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.



"纯陀，自己陷入泥沼的人能够把其他陷入泥沼的人拉出来，这是不可能的。纯陀，自己没有陷入泥沼的人能够把其他陷入泥沼的人拉出来，这是可能的。纯陀，自己未调伏、未受教、未达到寂静的人能够调伏他人、教导他人、使他人达到寂静，这是不可能的。纯陀，自己已调伏、已受教、已达到寂静的人能够调伏他人、教导他人、使他人达到寂静，这是可能的。同样地，纯陀，对于伤害者，不伤害是导向完全寂静的；对于杀生者，远离杀生是导向完全寂静的。对于不与取者，远离不与取是导向完全寂静的。对于非梵行者，远离非梵行是导向完全寂静的。对于虚妄语者，远离虚妄语是导向完全寂静的。对于离间语者，远离离间语是导向完全寂静的。对于粗恶语者，远离粗恶语是导向完全寂静的。对于绮语者，远离绮语是导向完全寂静的。对于贪婪者，不贪婪是导向完全寂静的。对于瞋恨心者，无瞋恨是导向完全寂静的。对于邪见者，正见是导向完全寂静的。对于邪思惟者，正思惟是导向完全寂静的。对于邪语者，正语是导向完全寂静的。对于邪业者，正业是导向完全寂静的。对于邪命者，正命是导向完全寂静的。对于邪精进者，正精进是导向完全寂静的。对于邪念者，正念是导向完全寂静的。对于邪定者，正定是导向完全寂静的。对于邪智者，正智是导向完全寂静的。对于邪解脱者，正解脱是导向完全寂静的。
对于被昏沉睡眠所缠者，远离昏沉睡眠是导向完全寂静的。对于掉举者，不掉举是导向完全寂静的。对于疑惑者，度疑是导向完全寂静的。对于易怒者，不易怒是导向完全寂静的。对于怨恨者，不怨恨是导向完全寂静的。对于轻蔑者，不轻蔑是导向完全寂静的。对于敌对者，不敌对是导向完全寂静的。对于嫉妒者，不嫉妒是导向完全寂静的。对于吝啬者，不吝啬是导向完全寂静的。对于狡诈者，不狡诈是导向完全寂静的。对于欺骗者，不欺骗是导向完全寂静的。对于顽固者，不顽固是导向完全寂静的。对于傲慢者，不傲慢是导向完全寂静的。对于难劝者，易劝是导向完全寂静的。对于恶友者，善友是导向完全寂静的。对于放逸者，不放逸是导向完全寂静的。对于无信者，有信是导向完全寂静的。对于无惭者，有惭是导向完全寂静的。对于无愧者，有愧是导向完全寂静的。对于少闻者，多闻是导向完全寂静的。对于懈怠者，精进是导向完全寂静的。对于失念者，念住是导向完全寂静的。对于无慧者，具慧是导向完全寂静的。对于执著己见、固执、难舍者，不执著己见、不固执、易舍是导向完全寂静的。

88. ‘‘Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’ – ayaṃ kho amhākaṃ anusāsanī’’ti.

Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.

Catuttālīsapadā vuttā, sandhayo pañca desitā;

Sallekho nāma suttanto, gambhīro sāgarūpamoti.

Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Sammādiṭṭhisuttaṃ

89. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘‘Sammādiṭṭhi [sammādiṭṭhī (sī. syā.)] sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā [pisuṇavācā (ka.)] akusalaṃ, pharusā vācā [pharusavācā (ka.)] akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

‘‘Katamañcāvuso , kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

‘‘Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"纯陀，我已经讲解了削减之道，讲解了生起心念之道，讲解了绕行之道，讲解了趋向上方之道，讲解了导向完全寂静之道。纯陀，凡是一位慈悲为怀、为弟子谋求利益的导师应该做的，我都已经为你们做了。纯陀，这些是树下，这些是空闲处，你们要禅修，不要放逸，不要后悔 - 这就是我们的教导。"
世尊如是说。尊者大纯陀欢喜，随喜世尊所说。
四十四法已说，五种联系已讲；
名为削减之经，深奥如大海洋。
削减经终。
正见经
如是我闻。一时，世尊住在舍卫城祇树给孤独园。那时，尊者舍利弗对比丘们说："诸友比丘。""友"，那些比丘回答尊者舍利弗。尊者舍利弗如是说：
"诸友，人们说'正见，正见'。诸友，圣弟子如何成为正见者，他的见解如何变得正直，他如何具足对法的不动信心，他如何来到这正法中？"
"友，我们从远处来到尊者舍利弗这里，就是为了了解这番话的含义。善哉，愿尊者舍利弗解释这番话的含义。比丘们听了尊者舍利弗的解释后会记住的。""那么，诸友，请听，请仔细作意，我将说。""是的，友。"那些比丘回答尊者舍利弗。尊者舍利弗如是说：
"诸友，当圣弟子了知不善，了知不善根，了知善，了知善根时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是不善，什么是不善根，什么是善，什么是善根？诸友，杀生是不善，不与取是不善，邪淫是不善，妄语是不善，离间语是不善，粗恶语是不善，绮语是不善，贪婪是不善，瞋恨是不善，邪见是不善 - 诸友，这被称为不善。诸友，什么是不善根？贪是不善根，嗔是不善根，痴是不善根 - 诸友，这被称为不善根。
"诸友，什么是善？远离杀生是善，远离不与取是善，远离邪淫是善，远离妄语是善，远离离间语是善，远离粗恶语是善，远离绮语是善，无贪是善，无瞋是善，正见是善 - 诸友，这被称为善。诸友，什么是善根？无贪是善根，无嗔是善根，无痴是善根 - 诸友，这被称为善根。
"诸友，当圣弟子如此了知不善，如此了知不善根，如此了知善，如此了知善根时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"

90. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari [uttariṃ (sī. syā. pī.)] pañhaṃ apucchuṃ [apucchiṃsu (syā.)] – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto , sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.

‘‘Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

91. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā [ponobhavikā (sī. pī.)] tatratatrābhinandinī [nandirāgasahagatā (sī. pī.)], seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

‘‘Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"善哉，友。"那些比丘欢喜随喜尊者舍利弗所说，然后向尊者舍利弗提出进一步的问题："友，还有其他方式使圣**成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中吗？"
"有的，诸友。当圣了知食，了知食集，了知食灭，了知趣向食灭之道时 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是食，什么是食集，什么是食灭，什么是趣向食灭之道？诸友，有四种食，维持已生有情或助益求生有情。哪四种？粗细段食为第一，触为第二，意思为第三，识为第四。渴爱生则食生，渴爱灭则食灭，这八支圣道就是趣向食灭之道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
"诸友，当圣如此了知食，如此了知食集，如此了知食灭，如此了知趣向食灭之道时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"那些比丘欢喜随喜尊者舍利弗所说，然后向尊者舍利弗提出进一步的问题："友，还有其他方式使圣**成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中吗？"
"有的，诸友。当圣了知苦，了知苦集，了知苦灭，了知趣向苦灭之道时 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是苦，什么是苦集，什么是苦灭，什么是趣向苦灭之道？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，怨憎会是苦，爱别离是苦，所欲不得是苦，简而言之，五取蕴是苦 - 诸友，这被称为苦。诸友，什么是苦集？就是这渴爱，它能导致再生，伴随喜贪，处处欢喜，即：欲爱、有爱、无有爱 - 诸友，这被称为苦集。诸友，什么是苦灭？就是对这渴爱的无余离贪、灭、舍、弃、解脱、无着 - 诸友，这被称为苦灭。诸友，什么是趣向苦灭之道？就是这八支圣道，即：正见...正定 - 诸友，这被称为趣向苦灭之道。
"诸友，当圣如此了知苦，如此了知苦集，如此了知苦灭，如此了知趣向苦灭之道时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"

92. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā [yaṃ (pī. ka.), satipaṭṭhānasuttepi] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

93. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"善哉，友。"那些比丘欢喜随喜尊者舍利弗所说，然后向尊者舍利弗提出进一步的问题："友，还有其他方式使圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中吗？"
"有的，诸友。当圣弟子了知老死，了知老死集，了知老死灭，了知趣向老死灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是老死，什么是老死集，什么是老死灭，什么是趣向老死灭之道？诸友，对于各种有情在各种有情群中，衰老、老朽、牙齿损坏、头发变白、皮肤变皱、寿命损减、诸根衰退 - 这被称为老。诸友，什么是死？对于各种有情从各种有情群中死亡、逝去、破坏、消失、命终、死亡、寿命终结、诸蕴分离、身体舍弃、命根断绝 - 这被称为死。如是这老和这死 - 诸友，这被称为老死。生集则老死集，生灭则老死灭，这八支圣道就是趣向老死灭之道，即：正见...正定。
"诸友，当圣弟子如此了知老死，如此了知老死集，如此了知老死灭，如此了知趣向老死灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知生，了知生集，了知生灭，了知趣向生灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是生，什么是生集，什么是生灭，什么是趣向生灭之道？对于各种有情在各种有情群中，出生、产生、降生、再生、诸蕴显现、诸处获得 - 诸友，这被称为生。有集则生集，有灭则生灭，这八支圣道就是趣向生灭之道，即：正见...正定。
"诸友，当圣弟子如此了知生，如此了知生集，如此了知生灭，如此了知趣向生灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"

94. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

95. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

96. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣了知有，了知有集，了知有灭，了知趣向有灭之道时 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是有，什么是有集，什么是有灭，什么是趣向有灭之道？诸友，有三种有 - 欲有、色有、无色有。取集则有集，取灭则有灭，这八支圣道就是趣向有灭之道，即：正见...正定。
"诸友，当圣如此了知有，如此了知有集，如此了知有灭，如此了知趣向有灭之道时，他完全断除贪欲随眠...成为苦的终结者。诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣了知取，了知取集，了知取灭，了知趣向取灭之道时 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是取，什么是取集，什么是取灭，什么是趣向取灭之道？诸友，有四种取 - 欲取、见取、戒禁取、我语取。渴爱集则取集，渴爱灭则取灭，这八支圣道就是趣向取灭之道，即：正见...正定。
"诸友，当圣如此了知取，如此了知取集，如此了知取灭，如此了知趣向取灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣了知渴爱，了知渴爱集，了知渴爱灭，了知趣向渴爱灭之道时 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是渴爱，什么是渴爱集，什么是渴爱灭，什么是趣向渴爱灭之道？诸友，有六种渴爱 - 色爱、声爱、香爱、味爱、触爱、法爱。受集则渴爱集，受灭则渴爱灭，这八支圣道就是趣向渴爱灭之道，即：正见...正定。
"诸友，当圣如此了知渴爱，如此了知渴爱集，如此了知渴爱灭，如此了知趣向渴爱灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣成为正见者，他的见解变得正直，他具足对法的不动信心

97. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

98. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso , ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

99. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā ? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti , evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知受，了知受集，了知受灭，了知趣向受灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是受，什么是受集，什么是受灭，什么是趣向受灭之道？诸友，有六种受 - 眼触所生受，耳触所生受，鼻触所生受，舌触所生受，身触所生受，意触所生受。触集则受集，触灭则受灭，这八支圣道就是趣向受灭之道，即：正见...正定。
"诸友，当圣弟子如此了知受，如此了知受集，如此了知受灭，如此了知趣向受灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知触，了知触集，了知触灭，了知趣向触灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是触，什么是触集，什么是触灭，什么是趣向触灭之道？诸友，有六种触 - 眼触，耳触，鼻触，舌触，身触，意触。六入处集则触集，六入处灭则触灭，这八支圣道就是趣向触灭之道，即：正见...正定。
"诸友，当圣弟子如此了知触，如此了知触集，如此了知触灭，如此了知趣向触灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知六入处，了知六入处集，了知六入处灭，了知趣向六入处灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是六入处，什么是六入处集，什么是六入处灭，什么是趣向六入处灭之道？诸友，有六种入处 - 眼入处，耳入处，鼻入处，舌入处，身入处，意入处。名色集则六入处集，名色灭则六入处灭，这八支圣道就是趣向六入处灭之道，即：正见...正定。
"诸友，当圣弟子如此了知六入处，如此了知六入处集，如此了知六入处灭，如此了知趣向六入处灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"

100. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

101. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti , so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

102. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.



"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知名色，了知名色集，了知名色灭，了知趣向名色灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是名色，什么是名色集，什么是名色灭，什么是趣向名色灭之道？受、想、思、触、作意 - 诸友，这被称为名；四大种及四大种所造色 - 诸友，这被称为色。如是这名和这色 - 诸友，这被称为名色。识集则名色集，识灭则名色灭，这八支圣道就是趣向名色灭之道，即：正见...正定。
"诸友，当圣弟子如此了知名色，如此了知名色集，如此了知名色灭，如此了知趣向名色灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知识，了知识集，了知识灭，了知趣向识灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是识，什么是识集，什么是识灭，什么是趣向识灭之道？诸友，有六种识 - 眼识，耳识，鼻识，舌识，身识，意识。行集则识集，行灭则识灭，这八支圣道就是趣向识灭之道，即：正见...正定。
"诸友，当圣弟子如此了知识，如此了知识集，如此了知识灭，如此了知趣向识灭之道时，他完全断除贪欲随眠...成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知行，了知行集，了知行灭，了知趣向行灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是行，什么是行集，什么是行灭，什么是趣向行灭之道？诸友，有三种行 - 身行，语行，心行。无明集则行集，无明灭则行灭，这八支圣道就是趣向行灭之道，即：正见...正定。
"诸友，当圣弟子如此了知行，如此了知行集，如此了知行灭，如此了知趣向行灭之道时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"

103. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

104. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti , ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ. [ito paraṃ kesuci potthakesu imāpi gāthāyo§evaṃ dissanti –§dukkhaṃ jarāmaraṇaṃ upādānaṃ, saḷāyatanaṃ nāmarūpaṃ. viññāṇaṃ yā sā pare, katamā panāvuso padānaṃ§kiṃ jāti taṇhā ca vedanā, avijjāya catukkanayo. cattāri pare katamā, panāvuso padānaṃ kevalaṃ§āhāro ca bhavo phasso, saṅkhāro āsavapañcamo. yāva pañca pare katamā, panāvuso padānaṃ kiṃ§katamanti chabbidhā vuttaṃ, katamāni catubbidhāni. katamo pañcavidho vutto, sabbesaṃ ekasaṅkhānaṃ pañcanayapadāni cāti ]

10. Mahāsatipaṭṭhānasuttaṃ

105. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Uddeso



"善哉，友。"...他们问道："友，还有...""有的，诸友。当圣弟子了知无明，了知无明集，了知无明灭，了知趣向无明灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是无明，什么是无明集，什么是无明灭，什么是趣向无明灭之道？诸友，对苦不知，对苦集不知，对苦灭不知，对趣向苦灭之道不知 - 诸友，这被称为无明。漏集则无明集，漏灭则无明灭，这八支圣道就是趣向无明灭之道，即：正见...正定。
"诸友，当圣弟子如此了知无明，如此了知无明集，如此了知无明灭，如此了知趣向无明灭之道时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
"善哉，友。"那些比丘欢喜随喜尊者舍利弗所说，然后向尊者舍利弗提出进一步的问题："友，还有其他方式使圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中吗？"
"有的，诸友。当圣弟子了知漏，了知漏集，了知漏灭，了知趣向漏灭之道时 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。诸友，什么是漏，什么是漏集，什么是漏灭，什么是趣向漏灭之道？诸友，有三种漏 - 欲漏，有漏，无明漏。无明集则漏集，无明灭则漏灭，这八支圣道就是趣向漏灭之道，即：正见...正定。
"诸友，当圣弟子如此了知漏，如此了知漏集，如此了知漏灭，如此了知趣向漏灭之道时，他完全断除贪欲随眠，消除瞋恚随眠，根除'我是'的见与慢随眠，断除无明，生起明，在现法中成为苦的终结者 - 诸友，就此而言，圣弟子成为正见者，他的见解变得正直，他具足对法的不动信心，他来到这正法中。"
尊者舍利弗如是说。那些比丘欢喜，随喜尊者舍利弗所说。
正见经终。
大念处经
如是我闻。一时，世尊住在俱卢国，名为剑磨瑟昙的俱卢人市镇。在那里，世尊对比丘们说："诸比丘。""尊者。"那些比丘回答世尊。世尊如是说：
总说

106. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ (sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Uddeso niṭṭhito.

Kāyānupassanā ānāpānapabbaṃ

107. ‘‘Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (sī. syā.)] passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati , ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā iriyāpathapabbaṃ

108. ‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṃ niṭṭhitaṃ.

Kāyānupassanā sampajānapabbaṃ

109. ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā paṭikūlamanasikārapabbaṃ



"诸比丘，这是使众生清净、超越忧悲、灭尽苦忧、得真理、证涅槃的一乘道，即四念处。
"哪四种？在此，诸比丘，比丘于身观身而住，热诚、正知、正念，调伏世间的贪忧；于受观受而住，热诚、正知、正念，调伏世间的贪忧；于心观心而住，热诚、正知、正念，调伏世间的贪忧；于法观法而住，热诚、正知、正念，调伏世间的贪忧。
总说终。
身随观念处 入出息节
"诸比丘，比丘如何于身观身而住？在此，诸比丘，比丘前往林中，或前往树下，或前往空闲处，结跏趺坐，身体端正，安立正念在前。他正念地吸气，正念地呼气。长吸气时，了知'我长吸气'；长呼气时，了知'我长呼气'；短吸气时，了知'我短吸气'；短呼气时，了知'我短呼气'。他学习'我将觉知全身而吸气'；学习'我将觉知全身而呼气'；学习'我将平静身行而吸气'；学习'我将平静身行而呼气'。
"诸比丘，就像熟练的车轮匠或车轮匠的学徒，长时拉动时，了知'我长时拉动'；短时拉动时，了知'我短时拉动'。同样地，诸比丘，比丘长吸气时，了知'我长吸气'；长呼气时，了知'我长呼气'；短吸气时，了知'我短吸气'；短呼气时，了知'我短呼气'。他学习'我将觉知全身而吸气'；学习'我将觉知全身而呼气'；学习'我将平静身行而吸气'；学习'我将平静身行而呼气'。如是，或于内身观身而住，或于外身观身而住，或于内外身观身而住；或于身观生法而住，或于身观灭法而住，或于身观生灭法而住。或者他的念只是确立于'有身'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于身观身而住。
入出息节终。
身随观念处 四威仪节
"再者，诸比丘，比丘行走时了知'我在行走'，站立时了知'我在站立'，坐着时了知'我在坐着'，躺卧时了知'我在躺卧'。无论他的身体如何安置，他都如实了知。如是，或于内身观身而住，或于外身观身而住，或于内外身观身而住；或于身观生法而住，或于身观灭法而住，或于身观生灭法而住。或者他的念只是确立于'有身'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于身观身而住。
四威仪节终。
身随观念处 正知节
"再者，诸比丘，比丘在前进后退时保持正知，在前视后顾时保持正知，在屈伸肢体时保持正知，在穿着僧伽梨、持钵和衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行住坐卧、觉醒、言语、沉默时保持正知。如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
正知节终。
身随观念处 不净想节

110. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti [muttaṃ matthaluṅganti (ka.)].

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.

‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā dhātumanasikārapabbaṃ

111. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. pī.)] bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave , bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā navasivathikapabbaṃ



"再者，诸比丘，比丘观察这个身体，从脚底向上，从头顶向下，被皮包裹，充满各种不净物：'在这个身体中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液'。
"诸比丘，就像一个两端开口的袋子，装满各种谷物，如稻、粳米、绿豆、豆子、芝麻、糙米。有眼的人打开它时会检查：'这是稻，这是粳米，这是绿豆，这是豆子，这是芝麻，这是糙米。'同样地，诸比丘，比丘观察这个身体，从脚底向上，从头顶向下，被皮包裹，充满各种不净物：'在这个身体中有头发、体毛...尿液'。
"如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
不净想节终。
身随观念处 界作意节
"再者，诸比丘，比丘无论身体如何安置、如何摆放，都从界的角度观察：'在这个身体中有地界、水界、火界、风界'。
"诸比丘，就像熟练的屠牛者或屠牛者的学徒，宰杀了牛，在十字路口分割成块坐着。同样地，诸比丘，比丘无论身体如何安置、如何摆放，都从界的角度观察：'在这个身体中有地界、水界、火界、风界'。如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
界作意节终。
身随观念处 九种尸观节

112. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti [etaṃ anatītoti (sī. pī.)]. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni . So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasakāyānupassanā niṭṭhitā.

Vedanānupassanā



"再者，诸比丘，比丘就像看到一具尸体，被丢弃在墓地，死了一天、两天或三天，肿胀、青紫、生脓。他将此与自己的身体对照：'这个身体也有这样的性质，将会变成这样，不能超越这个命运。'如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
"再者，诸比丘，比丘就像看到一具尸体，被丢弃在墓地，被乌鸦啄食，或被鹰啄食，或被秃鹫啄食，或被苍鹭啄食，或被狗啃食，或被虎啃食，或被豹啃食，或被豺狼啃食，或被各种小生物啃食。他将此与自己的身体对照：'这个身体也有这样的性质，将会变成这样，不能超越这个命运。'如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
"再者，诸比丘，比丘就像看到一具尸体，被丢弃在墓地，成为带着血肉的骨架，筋腱相连...成为无肉但沾血的骨架，筋腱相连...成为无血肉的骨架，筋腱相连...成为分散的骨头，这里一块手骨，那里一块脚骨，这里一块踝骨，那里一块小腿骨，这里一块大腿骨，那里一块髋骨，这里一块肋骨，那里一块脊骨，这里一块肩骨，那里一块颈骨，这里一块颚骨，那里一块牙齿，这里是头盖骨。他将此与自己的身体对照：'这个身体也有这样的性质，将会变成这样，不能超越这个命运。'如是，或于内身观身而住...诸比丘，比丘就是这样于身观身而住。
"再者，诸比丘，比丘就像看到一具尸体，被丢弃在墓地，骨头变白，像贝壳的颜色...骨头堆积，经过一年...骨头腐烂，成为粉末。他将此与自己的身体对照：'这个身体也有这样的性质，将会变成这样，不能超越这个命运。'如是，或于内身观身而住，或于外身观身而住，或于内外身观身而住；或于身观生法而住，或于身观灭法而住，或于身观生灭法而住。或者他的念只是确立于'有身'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于身观身而住。
九种尸观节终。
十四种身随观终。
受随观念处

113. ‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā [sukhaṃ, dukkhaṃ, adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā [sukhaṃ, dukkhaṃ adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati , na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

Cittānupassanā

114. ‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi citta’nti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Cittānupassanā niṭṭhitā.

Dhammānupassanā nīvaraṇapabbaṃ



"诸比丘，比丘如何于受观受而住？在此，诸比丘，比丘感受乐受时，了知'我感受乐受'；感受苦受时，了知'我感受苦受'；感受不苦不乐受时，了知'我感受不苦不乐受'；感受有爱味的乐受时，了知'我感受有爱味的乐受'；感受无爱味的乐受时，了知'我感受无爱味的乐受'；感受有爱味的苦受时，了知'我感受有爱味的苦受'；感受无爱味的苦受时，了知'我感受无爱味的苦受'；感受有爱味的不苦不乐受时，了知'我感受有爱味的不苦不乐受'；感受无爱味的不苦不乐受时，了知'我感受无爱味的不苦不乐受'。如是，或于内受观受而住，或于外受观受而住，或于内外受观受而住；或于受观生法而住，或于受观灭法而住，或于受观生灭法而住。或者他的念只是确立于'有受'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于受观受而住。
受随观念处终。
心随观念处
"诸比丘，比丘如何于心观心而住？在此，诸比丘，比丘了知有贪的心为'有贪的心'，了知离贪的心为'离贪的心'；了知有嗔的心为'有嗔的心'，了知离嗔的心为'离嗔的心'；了知有痴的心为'有痴的心'，了知离痴的心为'离痴的心'；了知收缩的心为'收缩的心'，了知散乱的心为'散乱的心'；了知广大的心为'广大的心'，了知不广大的心为'不广大的心'；了知有上的心为'有上的心'，了知无上的心为'无上的心'；了知专注的心为'专注的心'，了知不专注的心为'不专注的心'；了知解脱的心为'解脱的心'，了知未解脱的心为'未解脱的心'。如是，或于内心观心而住，或于外心观心而住，或于内外心观心而住；或于心观生法而住，或于心观灭法而住，或于心观生灭法而住。或者他的念只是确立于'有心'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于心观心而住。
心随观念处终。
法随观念处 五盖节

115. ‘‘Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

‘‘Idha , bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddha’nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati , samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Nīvaraṇapabbaṃ niṭṭhitaṃ.

Dhammānupassanā khandhapabbaṃ

116. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Khandhapabbaṃ niṭṭhitaṃ.

Dhammānupassanā āyatanapabbaṃ



"诸比丘，比丘如何于法观法而住？在此，诸比丘，比丘于五盖中观法而住。诸比丘，比丘如何于五盖中观法而住？
"在此，诸比丘，比丘内心有欲贪时，了知'我内心有欲贪'；内心无欲贪时，了知'我内心无欲贪'；他了知未生起的欲贪如何生起，了知已生起的欲贪如何断除，了知已断除的欲贪如何在未来不再生起。
"内心有嗔恚时，了知'我内心有嗔恚'；内心无嗔恚时，了知'我内心无嗔恚'；他了知未生起的嗔恚如何生起，了知已生起的嗔恚如何断除，了知已断除的嗔恚如何在未来不再生起。
"内心有昏沉睡眠时，了知'我内心有昏沉睡眠'；内心无昏沉睡眠时，了知'我内心无昏沉睡眠'；他了知未生起的昏沉睡眠如何生起，了知已生起的昏沉睡眠如何断除，了知已断除的昏沉睡眠如何在未来不再生起。
"内心有掉举恶作时，了知'我内心有掉举恶作'；内心无掉举恶作时，了知'我内心无掉举恶作'；他了知未生起的掉举恶作如何生起，了知已生起的掉举恶作如何断除，了知已断除的掉举恶作如何在未来不再生起。
"内心有疑惑时，了知'我内心有疑惑'；内心无疑惑时，了知'我内心无疑惑'；他了知未生起的疑惑如何生起，了知已生起的疑惑如何断除，了知已断除的疑惑如何在未来不再生起。
"如是，或于内法观法而住，或于外法观法而住，或于内外法观法而住；或于法观生法而住，或于法观灭法而住，或于法观生灭法而住。或者他的念只是确立于'有法'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于五盖中观法而住。
五盖节终。
法随观念处 五蕴节
"再者，诸比丘，比丘于五取蕴中观法而住。诸比丘，比丘如何于五取蕴中观法而住？在此，诸比丘，比丘了知：'这是色，这是色的生起，这是色的灭去；这是受，这是受的生起，这是受的灭去；这是想，这是想的生起，这是想的灭去；这是行，这是行的生起，这是行的灭去；这是识，这是识的生起，这是识的灭去。'如是，或于内法观法而住，或于外法观法而住，或于内外法观法而住；或于法观生法而住，或于法观灭法而住，或于法观生灭法而住。或者他的念只是确立于'有法'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于五取蕴中观法而住。
五蕴节终

117. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

‘‘Idha , bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Āyatanapabbaṃ niṭṭhitaṃ.

Dhammānupassanā bojjhaṅgapabbaṃ



"再者，诸比丘，比丘于六内外处中观法而住。诸比丘，比丘如何于六内外处中观法而住？
"在此，诸比丘，比丘了知眼，了知色，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"了知耳，了知声，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"了知鼻，了知香，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"了知舌，了知味，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"了知身，了知触，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"了知意，了知法，了知缘于二者而生起的结，了知未生起的结如何生起，了知已生起的结如何断除，了知已断除的结如何在未来不再生起。
"如是，或于内法观法而住，或于外法观法而住，或于内外法观法而住；或于法观生法而住，或于法观灭法而住，或于法观生灭法而住。或者他的念只是确立于'有法'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于六内外处中观法而住。
六处节终。
法随观念处 七觉支节

118. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti , yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti .

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṃ niṭṭhitaṃ [bojjhaṅgapabbaṃ niṭṭhitaṃ. paṭhamabhāṇavāraṃ (syā.)].

Dhammānupassanā saccapabbaṃ

119. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

Paṭhamabhāṇavāro niṭṭhito.

Dukkhasaccaniddeso



"再者，诸比丘，比丘于七觉支中观法而住。诸比丘，比丘如何于七觉支中观法而住？在此，诸比丘，比丘内心有念觉支时，了知'我内心有念觉支'；内心无念觉支时，了知'我内心无念觉支'；他了知未生起的念觉支如何生起，了知已生起的念觉支如何修习圆满。
"内心有择法觉支时，了知'我内心有择法觉支'；内心无择法觉支时，了知'我内心无择法觉支'；他了知未生起的择法觉支如何生起，了知已生起的择法觉支如何修习圆满。
"内心有精进觉支时，了知'我内心有精进觉支'；内心无精进觉支时，了知'我内心无精进觉支'；他了知未生起的精进觉支如何生起，了知已生起的精进觉支如何修习圆满。
"内心有喜觉支时，了知'我内心有喜觉支'；内心无喜觉支时，了知'我内心无喜觉支'；他了知未生起的喜觉支如何生起，了知已生起的喜觉支如何修习圆满。
"内心有轻安觉支时，了知'我内心有轻安觉支'；内心无轻安觉支时，了知'我内心无轻安觉支'；他了知未生起的轻安觉支如何生起，了知已生起的轻安觉支如何修习圆满。
"内心有定觉支时，了知'我内心有定觉支'；内心无定觉支时，了知'我内心无定觉支'；他了知未生起的定觉支如何生起，了知已生起的定觉支如何修习圆满。
"内心有舍觉支时，了知'我内心有舍觉支'；内心无舍觉支时，了知'我内心无舍觉支'；他了知未生起的舍觉支如何生起，了知已生起的舍觉支如何修习圆满。
"如是，或于内法观法而住，或于外法观法而住，或于内外法观法而住；或于法观生法而住，或于法观灭法而住，或于法观生灭法而住。或者他的念只是确立于'有法'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于七觉支中观法而住。
七觉支节终。
法随观念处 四圣谛节
"再者，诸比丘，比丘于四圣谛中观法而住。诸比丘，比丘如何于四圣谛中观法而住？在此，诸比丘，比丘如实了知'这是苦'，如实了知'这是苦集'，如实了知'这是苦灭'，如实了知'这是趣向苦灭之道'。
第一诵分终。
苦谛解说

120. ‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [‘‘appiyehi…pe… vippayogopi dukkho’’ti pāṭho ceva taṃniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

121. ‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

122. ‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

123. ‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ [sumaṅgalavilāsinī oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

124. ‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

125. ‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

126. ‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

127. ‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

128. ‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

129. ‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

130. ‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.



"诸比丘，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，怨憎会是苦，爱别离是苦，所欲不得是苦，简而言之，五取蕴是苦。
"诸比丘，什么是生？凡是各种有情，在各种有情群中的出生、产生、降生、诞生、蕴的显现、处的获得，这称为生。
"诸比丘，什么是老？凡是各种有情，在各种有情群中的衰老、老朽、牙齿损坏、头发变白、皮肤皱褶、寿命损减、诸根衰退，这称为老。
"诸比丘，什么是死？凡是各种有情，从各种有情群中的逝去、离世、破灭、消失、死亡、命终、诸蕴的分散、身体的舍弃、命根的断绝，这称为死。
"诸比丘，什么是愁？凡是遭遇某种不幸，被某种苦法触及时的忧愁、悲伤、忧愁状态、内心的忧愁、内心的悲痛，这称为愁。
"诸比丘，什么是悲？凡是遭遇某种不幸，被某种苦法触及时的哀叹、悲叹、哀叹状态、悲叹状态，这称为悲。
"诸比丘，什么是苦？凡是身体的苦、身体的不适、由身触所生的苦、不适的感受，这称为苦。
"诸比丘，什么是忧？凡是心理的苦、心理的不适、由意触所生的苦、不适的感受，这称为忧。
"诸比丘，什么是恼？凡是遭遇某种不幸，被某种苦法触及时的烦恼、忧恼、烦恼状态、忧恼状态，这称为恼。
"诸比丘，什么是怨憎会苦？在此，对于那些不喜欢的、不可意的、不悦意的色、声、香、味、触、法，或者那些想要加害、不利、不安、危害他的人，与他们相聚、会合、结合、混杂，这称为怨憎会苦。
"诸比丘，什么是爱别离苦？在此，对于那些喜欢的、可意的、悦意的色、声、香、味、触、法，或者那些想要利益、有益、安乐、安稳他的人，如母亲、父亲、兄弟、姐妹、朋友、同事或血亲，与他们不相聚、不会合、不结合、不混杂，这称为爱别离苦。

131. ‘‘Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave , sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

132. ‘‘Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

Samudayasaccaniddeso



"诸比丘，什么是所欲不得苦？诸比丘，对于有生之法的众生，会生起这样的愿望：'啊，愿我们不要有生之法，愿生不要来到我们身上。'但这不是仅凭愿望就能达到的，这就是所欲不得苦。诸比丘，对于有老之法的众生，会生起这样的愿望：'啊，愿我们不要有老之法，愿老不要来到我们身上。'但这不是仅凭愿望就能达到的，这就是所欲不得苦。诸比丘，对于有病之法的众生，会生起这样的愿望：'啊，愿我们不要有病之法，愿病不要来到我们身上。'但这不是仅凭愿望就能达到的，这就是所欲不得苦。诸比丘，对于有死之法的众生，会生起这样的愿望：'啊，愿我们不要有死之法，愿死不要来到我们身上。'但这不是仅凭愿望就能达到的，这就是所欲不得苦。诸比丘，对于有愁、悲、苦、忧、恼之法的众生，会生起这样的愿望：'啊，愿我们不要有愁、悲、苦、忧、恼之法，愿愁、悲、苦、忧、恼之法不要来到我们身上。'但这不是仅凭愿望就能达到的，这就是所欲不得苦。
"诸比丘，什么是简而言之的五取蕴苦？即是色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些称为简而言之的五取蕴苦。诸比丘，这称为苦圣谛。
集谛解说

133. ‘‘Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.

‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

Nirodhasaccaniddeso



"诸比丘，什么是苦集圣谛？就是这个导致再生、伴随喜贪、处处欢喜的爱。即：欲爱、有爱、无有爱。
"诸比丘，这爱在何处生起时生起，在何处安住时安住？世间有可爱、可喜之物，这爱就在那里生起时生起，在那里安住时安住。
"什么是世间可爱、可喜之物？眼在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。耳在世间...鼻在世间...舌在世间...身在世间...意在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色在世间...声在世间...香在世间...味在世间...触在世间...法在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"眼识在世间...耳识在世间...鼻识在世间...舌识在世间...身识在世间...意识在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"眼触在世间...耳触在世间...鼻触在世间...舌触在世间...身触在世间...意触在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"眼触所生受在世间...耳触所生受在世间...鼻触所生受在世间...舌触所生受在世间...身触所生受在世间...意触所生受在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色想在世间...声想在世间...香想在世间...味想在世间...触想在世间...法想在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色思在世间...声思在世间...香思在世间...味思在世间...触思在世间...法思在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色爱在世间...声爱在世间...香爱在世间...味爱在世间...触爱在世间...法爱在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色寻在世间...声寻在世间...香寻在世间...味寻在世间...触寻在世间...法寻在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。
"色伺在世间...声伺在世间...香伺在世间...味伺在世间...触伺在世间...法伺在世间是可爱、可喜之物，这爱在此生起时生起，在此安住时安住。诸比丘，这称为苦集圣谛。
灭谛解说

134. ‘‘Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

Maggasaccaniddeso



"诸比丘，什么是苦灭圣谛？就是那爱的无余离贪、灭尽、舍离、遣返、解脱、无着。
"诸比丘，这爱在何处断除时断除，在何处灭尽时灭尽？世间有可爱、可喜之物，这爱就在那里断除时断除，在那里灭尽时灭尽。
"什么是世间可爱、可喜之物？眼在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。耳在世间...鼻在世间...舌在世间...身在世间...意在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色在世间...声在世间...香在世间...味在世间...触在世间...法在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"眼识在世间...耳识在世间...鼻识在世间...舌识在世间...身识在世间...意识在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"眼触在世间...耳触在世间...鼻触在世间...舌触在世间...身触在世间...意触在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"眼触所生受在世间...耳触所生受在世间...鼻触所生受在世间...舌触所生受在世间...身触所生受在世间...意触所生受在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色想在世间...声想在世间...香想在世间...味想在世间...触想在世间...法想在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色思在世间...声思在世间...香思在世间...味思在世间...触思在世间...法思在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色爱在世间...声爱在世间...香爱在世间...味爱在世间...触爱在世间...法爱在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色寻在世间...声寻在世间...香寻在世间...味寻在世间...触寻在世间...法寻在世间是可爱、可喜之物，这爱在此断除时断除，在此灭尽时灭尽。
"色伺在世间...声伺在世间...香伺在世间...味伺在世间...触伺在世间...法伺在世间是可爱、可喜之物。这爱在此断除时断除，在此灭尽时灭尽。诸比丘，这称为苦灭圣谛。
道谛解说

135. ‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī . Ayaṃ vuccati, bhikkhave, sammāvācā.

‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.

‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, 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. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

136. ‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.



"诸比丘，什么是趣向苦灭之道圣谛？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
"诸比丘，什么是正见？诸比丘，对苦的智，对苦集的智，对苦灭的智，对趣向苦灭之道的智。诸比丘，这称为正见。
"诸比丘，什么是正思惟？出离思惟、无恨思惟、无害思惟。诸比丘，这称为正思惟。
"诸比丘，什么是正语？离虚妄语、离离间语、离粗恶语、离绮语。诸比丘，这称为正语。
"诸比丘，什么是正业？离杀生、离不与取、离欲邪行。诸比丘，这称为正业。
"诸比丘，什么是正命？在此，诸比丘，圣弟子舍离邪命，以正命维持生活。诸比丘，这称为正命。
"诸比丘，什么是正精进？在此，诸比丘，比丘为了未生起的恶不善法不生起而生欲、精进、发勤、策励、不放逸；为了已生起的恶不善法断除而生欲、精进、发勤、策励、不放逸；为了未生起的善法生起而生欲、精进、发勤、策励、不放逸；为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、精进、发勤、策励、不放逸。诸比丘，这称为正精进。
"诸比丘，什么是正念？在此，诸比丘，比丘于身观身而住，热诚、正知、正念，调伏世间的贪忧；于受观受而住，热诚、正知、正念，调伏世间的贪忧；于心观心而住，热诚、正知、正念，调伏世间的贪忧；于法观法而住，热诚、正知、正念，调伏世间的贪忧。诸比丘，这称为正念。
"诸比丘，什么是正定？在此，诸比丘，比丘离欲、离不善法，有寻有伺，由离生喜乐，成就并住于初禅。寻伺寂止，内心安静，心专一境，无寻无伺，由定生喜乐，成就并住于第二禅。离喜，住于舍，正念正知，以身受乐，圣者说他'舍念乐住'，成就并住于第三禅。舍断乐与舍断苦，先前的喜忧已灭，不苦不乐，舍念清净，成就并住于第四禅。诸比丘，这称为正定。诸比丘，这称为趣向苦灭之道圣谛。
"如是，或于内法观法而住，或于外法观法而住，或于内外法观法而住；或于法观生法而住，或于法观灭法而住，或于法观生灭法而住。或者他的念只是确立于'有法'的程度，以便发展智慧和正念。他无所依而住，不执著世间的任何事物。诸比丘，比丘就是这样于四圣谛中观法而住。
圣谛节终。
法随观念处终。

137. ‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

‘‘Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci , bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā’’ti.



"诸比丘，若有人如此修习这四念处七年，他可期待两种果报中的一种：现法中证得究竟智，或者若有余依，则证得不还果。
"诸比丘，不说七年。若有人如此修习这四念处六年...五年...四年...三年...两年...一年...诸比丘，不说一年。若有人如此修习这四念处七个月，他可期待两种果报中的一种：现法中证得究竟智，或者若有余依，则证得不还果。诸比丘，不说七个月。若有人如此修习这四念处六个月...五个月...四个月...三个月...两个月...一个月...半个月...诸比丘，不说半个月。若有人如此修习这四念处七天，他可期待两种果报中的一种：现法中证得究竟智，或者若有余依，则证得不还果。"

138. ‘‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

Mūlapariyāyavaggo niṭṭhito paṭhamo.

Tassuddānaṃ – [ito paraṃ kesuci potthakesu imāpi gāthāyo evaṃ dissanti –§ajaraṃ amataṃ amatādhigamaṃ, phalamagganidassanaṃ dukkhanudaṃ. sahitattaṃ mahārasahassakaraṃ, bhūtamiti sāraṃ vividhaṃ suṇātha.§taḷākaṃ vasupūritaṃ ghammapathe, tividhaggipiḷesitanibbāpanaṃ. byādhipanudanaosadhayo, pacchimasuttapavarā ṭhapitā.§madhumandavarasāmadānaṃ, khiḍḍārati jananimanusaṅghātaṃ. tathā sutte veyyākaraṇā ṭhapitā, sakyaputtānamabhidamanatthāya.§paññāsaṃ ca diyaḍḍhasataṃ, dve ca veyyākaraṇaṃ apare ca. tevanāmagataṃ ca anupubbaṃ, ekamanā nisāmetha mudaggaṃ.]

Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;

Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.

"'诸比丘，这是使众生清净、超越忧悲、灭尽苦忧、得真理、证涅槃的一乘道，即是四念处。'这就是前面所说的原因。"
世尊如是说。那些比丘满意欢喜世尊所说。
大念处经终第十。
根本法门品终第一。
其摘要：
根本、防护、法嗣、
怖畏、无垢、所求、
减损、正见、念处，
此品无比圆满。


