2. Sīhanādavaggo

1. Cūḷasīhanādasuttaṃ

139. 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 –

‘‘Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti [samaṇehi aññeti (sī. pī. ka.) ettha aññehīti sakāya paṭiññāya saccābhiññehīti attho veditabbo]. Evametaṃ [evameva (syā. ka.)], bhikkhave, sammā sīhanādaṃ nadatha.

140. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ko panāyasmantānaṃ assāso, kiṃ balaṃ, yena tumhe āyasmanto evaṃ vadetha – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.



狮子吼品
小狮子吼经
如是我闻。一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，只有在这里才有沙门，在这里才有第二沙门，在这里才有第三沙门，在这里才有第四沙门；其他教派空无沙门。比丘们，你们应当如此正确地作狮子吼。
比丘们，有这种可能性，其他外道游方者可能会这样说：'尊者们，你们有什么保证，有什么力量，使你们这样说——只有在这里才有沙门，在这里才有第二沙门，在这里才有第三沙门，在这里才有第四沙门；其他教派空无沙门？'比丘们，当其他外道游方者这样说时，应当这样回答他们：'朋友们，那位世尊、知者、见者、阿罗汉、正等正觉者已经宣说了四法，我们在自身中观察到这四法，因此我们这样说——只有在这里才有沙门，在这里才有第二沙门，在这里才有第三沙门，在这里才有第四沙门；其他教派空无沙门。是哪四法？朋友们，我们对导师有信心，对法有信心，对戒律有圆满的实践；同法者——无论在家还是出家——都是可爱的、令人喜悦的。朋友们，这就是那位世尊、知者、见者、阿罗汉、正等正觉者所宣说的四法，我们在自身中观察到这四法，因此我们这样说——只有在这里才有沙门，在这里才有第二沙门，在这里才有第三沙门，在这里才有第四沙门；其他教派空无沙门。'"

141. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṃ satthā, amhākampi atthi dhamme pasādo yo amhākaṃ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni, amhākampi sahadhammikā piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso [adhippāyo (ka. sī. syā. pī.), adhippayogo (ka.)] kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcā’ti?

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kiṃ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.

‘‘‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.

‘‘‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.

‘‘‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.

‘‘‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.

‘‘‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? Sammā byākaramānā, bhikkhave , aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.

‘‘‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.

‘‘‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.

‘‘‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.

142. ‘‘Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upagatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; parimuccanti dukkhasmā’ti vadāmi.



"诸比丘，这种情况是可能存在的，其他外道游行者可能会这样说：'朋友们，我们也有对导师的信心，那是我们的导师；我们也有对法的信心，那是我们的法；我们也完全遵守戒律，那是我们的戒律；我们也有可爱可意的同法者——在家人和出家人。朋友们，在这里，我们和你们有什么区别，有什么特殊之处，有什么不同之处呢？'
"诸比丘，当其他外道游行者这样说时，你们应该这样反问他们：'朋友们，是只有一个目标，还是有多个目标呢？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，只有一个目标，不是多个目标。'
"'朋友们，那个目标是为有贪欲的人还是为无贪欲的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无贪欲的人，不是为有贪欲的人。'
"'朋友们，那个目标是为有嗔恨的人还是为无嗔恨的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无嗔恨的人，不是为有嗔恨的人。'
"'朋友们，那个目标是为有愚痴的人还是为无愚痴的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无愚痴的人，不是为有愚痴的人。'
"'朋友们，那个目标是为有渴爱的人还是为无渴爱的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无渴爱的人，不是为有渴爱的人。'
"'朋友们，那个目标是为有执取的人还是为无执取的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无执取的人，不是为有执取的人。'
"'朋友们，那个目标是为有智慧的人还是为无智慧的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为有智慧的人，不是为无智慧的人。'
"'朋友们，那个目标是为有喜好和厌恶的人还是为无喜好和厌恶的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为无喜好和厌恶的人，不是为有喜好和厌恶的人。'
"'朋友们，那个目标是为喜爱戏论、乐于戏论的人还是为不喜爱戏论、不乐于戏论的人？'诸比丘，如果其他外道游行者回答正确，他们会这样回答：'朋友们，那个目标是为不喜爱戏论、不乐于戏论的人，不是为喜爱戏论、乐于戏论的人。'
"诸比丘，有两种见解——有见和无有见。诸比丘，任何沙门或婆罗门执着于有见、接受有见、沉溺于有见的人，他们都与无有见相对立。诸比丘，任何沙门或婆罗门执着于无有见、接受无有见、沉溺于无有见的人，他们都与有见相对立。诸比丘，任何沙门或婆罗门不如实了知这两种见解的生起、消失、味、患、离的人，'他们是有贪欲的，他们是有嗔恨的，他们是有愚痴的，他们是有渴爱的，他们是有执取的，他们是无智慧的，他们是有喜好和厌恶的，他们是喜爱戏论、乐于戏论的；他们不能从生、老、死、忧、悲、苦、忧恼、绝望中解脱；他们不能从苦中解脱'，我这样说。诸比丘，任何沙门或婆罗门如实了知这两种见解的生起、消失、味、患、离的人，'他们是无贪欲的，他们是无嗔恨的，他们是无愚痴的，他们是无渴爱的，他们是无执取的，他们是有智慧的，他们是无喜好和厌恶的，他们是不喜爱戏论、不乐于戏论的；他们能从生、老、死、忧、悲、苦、忧恼、绝望中解脱；他们能从苦中解脱'，我这样说。"

143. ‘‘Cattārimāni , bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā [paṭijānamānā na sammā (?)] sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā [paṭijānamānā na sammā (?)] sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

‘‘Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati; yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

144. ‘‘Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṃ paññapeti – kāmupādānassa pariññaṃ paññapeti, diṭṭhupādānassa pariññaṃ paññapeti, sīlabbatupādānassa pariññaṃ paññapeti, attavādupādānassa pariññaṃ paññapeti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; yo dhamme pasādo so sammaggato akkhāyati; yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.



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"诸比丘，有四种执取。哪四种？欲取、见取、戒禁取、我语取。诸比丘，有一些沙门和婆罗门自称完全了知一切执取。他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，但没有宣说了知见取，没有宣说了知戒禁取，没有宣说了知我语取。这是什么原因呢？因为这些尊贵的沙门和婆罗门没有如实了知这三个方面。因此，这些尊贵的沙门和婆罗门虽然自称完全了知一切执取，但他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，但没有宣说了知见取，没有宣说了知戒禁取，没有宣说了知我语取。
"诸比丘，有一些沙门和婆罗门自称完全了知一切执取。他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，宣说了知见取，但没有宣说了知戒禁取，没有宣说了知我语取。这是什么原因呢？因为这些尊贵的沙门和婆罗门没有如实了知这两个方面。因此，这些尊贵的沙门和婆罗门虽然自称完全了知一切执取，但他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，宣说了知见取，但没有宣说了知戒禁取，没有宣说了知我语取。
"诸比丘，有一些沙门和婆罗门自称完全了知一切执取。他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，宣说了知见取，宣说了知戒禁取，但没有宣说了知我语取。这是什么原因呢？因为这些尊贵的沙门和婆罗门没有如实了知这一个方面。因此，这些尊贵的沙门和婆罗门虽然自称完全了知一切执取，但他们并没有正确地宣说完全了知一切执取——他们宣说了知欲取，宣说了知见取，宣说了知戒禁取，但没有宣说了知我语取。
"诸比丘，在这样的法律中，对导师的信心被称为不正确的；对法的信心被称为不正确的；对戒律的完全遵守被称为不正确的；对同法者的喜爱和满意被称为不正确的。这是什么原因呢？诸比丘，这就是在一个解说不善、宣说不善、不能引导出离、不能导向平静、非正等觉者所宣说的法律中的情况。
"诸比丘，如来、阿罗汉、正等觉者自称完全了知一切执取，正确地宣说完全了知一切执取——他宣说了知欲取，宣说了知见取，宣说了知戒禁取，宣说了知我语取。诸比丘，在这样的法律中，对导师的信心被称为正确的；对法的信心被称为正确的；对戒律的完全遵守被称为正确的；对同法者的喜爱和满意被称为正确的。这是什么原因呢？诸比丘，这就是在一个解说善巧、宣说善巧、能引导出离、能导向平静、正等觉者所宣说的法律中的情况。"

145. ‘‘Ime ca, bhikkhave, cattāro upādānā. Kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave , kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

‘‘Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṃ upādiyati, na diṭṭhupādānaṃ upādiyati, na sīlabbatupādānaṃ upādiyati, na attavādupādānaṃ upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷasīhanādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Mahāsīhanādasuttaṃ

146. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati [parisatiṃ (sī. pī.)] evaṃ [etaṃ (pī. ka.)] vācaṃ bhāsati – ‘‘natthi samaṇassa gotamassa uttari [uttariṃ (pī.)] manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa – ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’’ti.



"诸比丘，这四种执取以什么为因，以什么为集，以什么为生，以什么为源？这四种执取以渴爱为因，以渴爱为集，以渴爱为生，以渴爱为源。诸比丘，这渴爱以什么为因，以什么为集，以什么为生，以什么为源？渴爱以受为因，以受为集，以受为生，以受为源。诸比丘，这受以什么为因，以什么为集，以什么为生，以什么为源？受以触为因，以触为集，以触为生，以触为源。诸比丘，这触以什么为因，以什么为集，以什么为生，以什么为源？触以六入处为因，以六入处为集，以六入处为生，以六入处为源。诸比丘，这六入处以什么为因，以什么为集，以什么为生，以什么为源？六入处以名色为因，以名色为集，以名色为生，以名色为源。诸比丘，这名色以什么为因，以什么为集，以什么为生，以什么为源？名色以识为因，以识为集，以识为生，以识为源。诸比丘，这识以什么为因，以什么为集，以什么为生，以什么为源？识以行为因，以行为集，以行为生，以行为源。诸比丘，这些行以什么为因，以什么为集，以什么为生，以什么为源？行以无明为因，以无明为集，以无明为生，以无明为源。
"诸比丘，当比丘的无明已断，明已生起时，他因无明离贪、明生起，既不执取欲取，不执取见取，不执取戒禁取，不执取我语取。不执取则不恐惧，不恐惧则自身证得涅槃。他了知：'生已尽，梵行已立，所作已办，不受后有。'"
世尊如是说。那些比丘满意欢喜世尊所说。
小狮子吼经终。
大狮子吼经
如是我闻。一时，世尊住在毗舍离（现在的印度比哈尔邦瓦伊沙利）城外的阿帕拉普拉林中。那时，离车族子孙那迦塔刚刚离开这个法和律。他在毗舍离的集会中这样说："沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。他所说法的目的，对于依之而行的人来说，只能导向完全灭苦。"
那时，尊者舍利弗在上午穿好衣服，拿着钵和衣，进入毗舍离城乞食。尊者舍利弗听到离车族子孙那迦塔在毗舍离的集会中这样说："沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。他所说法的目的，对于依之而行的人来说，只能导向完全灭苦。"
然后，尊者舍利弗在毗舍离城乞食完毕，饭后返回，来到世尊所在之处。到了之后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者舍利弗对世尊说："世尊，离车族子孙那迦塔刚刚离开这个法和律。他在毗舍离的集会中这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。他所说法的目的，对于依之而行的人来说，只能导向完全灭苦。'"

147. ‘‘Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati . Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya – ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike cā’ti.

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti , vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.



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"舍利弗，这个孙那迦塔是个愚蠢的人，他是愤怒的。他说这些话是出于愤怒。舍利弗，这个愚蠢的孙那迦塔以为他在说如来的坏话，其实他是在赞美如来。舍利弗，如果有人这样说，这就是对如来的赞美：'他所说法的目的，对于依之而行的人来说，只能导向完全灭苦。'
"舍利弗，这个愚蠢的孙那迦塔对我的法不会有正确的理解：'这位世尊是阿罗汉、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。'
"舍利弗，这个愚蠢的孙那迦塔对我的法不会有正确的理解：'这位世尊能够以多种方式展现神通力——能由一变多，由多变一；能显现，能隐形；能穿墙过壁，穿山越岭，如行无碍；能钻入地中，如入水中；能行水上不沉，如履平地；能结跏趺坐，飞行虚空，如鸟飞翔；能以手抚摸日月，有如此大神力、大威力；能以身自在行至梵天界。'
"舍利弗，这个愚蠢的孙那迦塔对我的法不会有正确的理解：'这位世尊以清净超人的天耳界，能听到两种声音——天上的和人间的，无论远近。'
"舍利弗，这个愚蠢的孙那迦塔对我的法不会有正确的理解：'这位世尊能够以他心智知道其他众生、其他人的心——有贪欲的心知道是有贪欲的心，无贪欲的心知道是无贪欲的心；有嗔恨的心知道是有嗔恨的心，无嗔恨的心知道是无嗔恨的心；有愚痴的心知道是有愚痴的心，无愚痴的心知道是无愚痴的心；集中的心知道是集中的心，散乱的心知道是散乱的心；广大的心知道是广大的心，不广大的心知道是不广大的心；有上的心知道是有上的心，无上的心知道是无上的心；定的心知道是定的心，不定的心知道是不定的心；解脱的心知道是解脱的心，未解脱的心知道是未解脱的心。'"

148. ‘‘Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

‘‘Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi , sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.


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"舍利弗，如来具有这十种如来之力，凭借这些力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。哪十种呢？
"舍利弗，在此，如来如实知道是处和非处。舍利弗，如来如实知道是处和非处，这就是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道过去、未来、现在业的因缘和果报。舍利弗，如来如实知道过去、未来、现在业的因缘和果报，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道一切处所趣向之道。舍利弗，如来如实知道一切处所趣向之道，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道种种界、种种世间。舍利弗，如来如实知道种种界、种种世间，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道众生种种意乐。舍利弗，如来如实知道众生种种意乐，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道其他众生、其他人的诸根胜劣。舍利弗，如来如实知道其他众生、其他人的诸根胜劣，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来如实知道禅定、解脱、定、正受的染污、清净、出离。舍利弗，如来如实知道禅定、解脱、定、正受的染污、清净、出离，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来忆念种种宿命，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、如是饮食、如是苦乐感受、如是寿命；我从那里死后生到那里；在那里又有如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命；我从那里死后生到这里。'如是忆念种种宿命，及其相貌与特征。舍利弗，如来忆念种种宿命，即：一生、二生……如是忆念种种宿命，及其相貌与特征，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。


‘‘Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

149. ‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.



"再者，舍利弗，如来以清净超人的天眼，见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸福的、不幸的，知道众生随业而去——'这些尊贵的众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业，他们身坏命终后，生于恶趣、堕处、地狱。或者这些尊贵的众生具足身善行、语善行、意善行，不诽谤圣者，持正见，行正见业，他们身坏命终后，生于善趣、天界。'如是，以清净超人的天眼，见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸福的、不幸的，知道众生随业而去。舍利弗，如来以清净超人的天眼，见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸福的、不幸的，知道众生随业而去——'这些尊贵的众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业，他们身坏命终后，生于恶趣、堕处、地狱。或者这些尊贵的众生具足身善行、语善行、意善行，不诽谤圣者，持正见，行正见业，他们身坏命终后，生于善趣、天界。'如是，以清净超人的天眼，见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸福的、不幸的，知道众生随业而去。这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"再者，舍利弗，如来由于诸漏已尽，现法中自知自证，具足住于无漏心解脱、慧解脱。舍利弗，如来由于诸漏已尽，现法中自知自证，具足住于无漏心解脱、慧解脱，这也是如来的如来之力，凭借这力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"舍利弗，这就是如来的十种如来之力，凭借这些力量，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"舍利弗，如果有人知道我是这样知、这样见，却这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。'舍利弗，如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。舍利弗，就像一个具足戒、定、慧的比丘在现法中证得阿罗汉果，我说这种情况也是如此。如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。

150. ‘‘Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

‘‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ [etampahaṃ (sī. pī.)], sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti . Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.



"舍利弗，如来具有这四种无畏，凭借这些无畏，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。哪四种呢？
"'你自称是正等觉者，但这些法你没有证悟。'舍利弗，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正当理由指责我这一点。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"'你自称是漏尽者，但这些漏没有完全断尽。'舍利弗，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正当理由指责我这一点。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"'你所说的这些障碍法，对于实行它们的人并不构成障碍。'舍利弗，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正当理由指责我这一点。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"'你所说法的目的，对于依之而行的人来说，不能导向完全灭苦。'舍利弗，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正当理由指责我这一点。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"舍利弗，这就是如来的四种无畏，凭借这些无畏，如来宣称最尊贵的地位，在众中作狮子吼，转梵轮。
"舍利弗，如果有人知道我是这样知、这样见，却这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。'舍利弗，如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。舍利弗，就像一个具足戒、定、慧的比丘在现法中证得阿罗汉果，我说这种情况也是如此。如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。

151. ‘‘Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā [cātummahārājikā (sī. syā. pī.)], tāvatiṃsaparisā, māraparisā, brahmaparisā – imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta , na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

152. ‘‘Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti – ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā – ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"舍利弗，有这八种众会。哪八种？刹帝利众会、婆罗门众会、居士众会、沙门众会、四大天王众会、三十三天众会、魔众会、梵天众会——舍利弗，这就是八种众会。舍利弗，如来具足这四种无畏，接近并深入这八种众会。舍利弗，我忆念曾接近数百刹帝利众会。在那里我曾坐过、谈话过、参与讨论。舍利弗，我不见有任何征兆表明我会生起恐惧或怯懦。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"舍利弗，我忆念曾接近数百婆罗门众会……居士众会……沙门众会……四大天王众会……三十三天众会……魔众会……梵天众会。在那里我曾坐过、谈话过、参与讨论。舍利弗，我不见有任何征兆表明我会生起恐惧或怯懦。舍利弗，我不见有这种征兆，因此我安住于安稳、无畏、无所畏惧之处。
"舍利弗，如果有人知道我是这样知、这样见，却这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。'舍利弗，如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。舍利弗，就像一个具足戒、定、慧的比丘在现法中证得阿罗汉果，我说这种情况也是如此。如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。
"舍利弗，有这四种生。哪四种？卵生、胎生、湿生、化生。舍利弗，什么是卵生？舍利弗，那些破卵壳而出生的众生，这叫做卵生。舍利弗，什么是胎生？舍利弗，那些破胎膜而出生的众生，这叫做胎生。舍利弗，什么是湿生？舍利弗，那些在腐鱼中出生，或在腐尸中出生，或在腐烂的米粥中出生，或在污水坑中出生，或在污水沟中出生的众生，这叫做湿生。舍利弗，什么是化生？诸天、地狱众生、某些人类和某些堕处众生，这叫做化生。舍利弗，这就是四种生。
"舍利弗，如果有人知道我是这样知、这样见，却这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。'舍利弗，如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。舍利弗，就像一个具足戒、定、慧的比丘在现法中证得阿罗汉果，我说这种情况也是如此。如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。

153. ‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ , manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.




"舍利弗，有这五种趣处。哪五种？地狱、畜生、饿鬼、人、天。舍利弗，我知道地狱，也知道通往地狱的道路，也知道导向地狱的行为；我也知道一个人以何种行为，在身坏命终后会生于恶趣、堕处、地狱。舍利弗，我知道畜生，也知道通往畜生的道路，也知道导向畜生的行为；我也知道一个人以何种行为，在身坏命终后会生于畜生。舍利弗，我知道饿鬼，也知道通往饿鬼的道路，也知道导向饿鬼的行为；我也知道一个人以何种行为，在身坏命终后会生于饿鬼。舍利弗，我知道人，也知道通往人世间的道路，也知道导向人世间的行为；我也知道一个人以何种行为，在身坏命终后会生于人间。舍利弗，我知道天，也知道通往天界的道路，也知道导向天界的行为；我也知道一个人以何种行为，在身坏命终后会生于善趣、天界。舍利弗，我知道涅槃，也知道通往涅槃的道路，也知道导向涅槃的行为；我也知道一个人以何种行为，能在现法中灭尽诸漏，自知自证，具足住于无漏心解脱、慧解脱。

154. ‘‘Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti . Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.


这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于恶趣、堕处、地狱。后来，我以清净超人的天眼见到此人在身坏命终后确实生于恶趣、堕处、地狱，经受极度痛苦、剧烈、猛烈的感受。舍利弗，就像有一个比人还深的炭火坑，装满了无火焰无烟的炭火。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那个炭火坑走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这个炭火坑。'后来，他看见那人掉进炭火坑里，经受极度痛苦、剧烈、猛烈的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于恶趣、堕处、地狱。后来，我以清净超人的天眼见到此人在身坏命终后确实生于恶趣、堕处、地狱，经受极度痛苦、剧烈、猛烈的感受。
"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于畜生。后来，我以清净超人的天眼见到此人在身坏命终后确实生于畜生，经受痛苦、剧烈、猛烈的感受。舍利弗，就像有一个比人还深的粪坑，装满了粪便。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那个粪坑走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这个粪坑。'后来，他看见那人掉进粪坑里，经受痛苦、剧烈、猛烈的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于畜生。后来，我以清净超人的天眼见到此人在身坏命终后确实生于畜生，经受痛苦、剧烈、猛烈的感受。


‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo . Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.)]. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.


这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于饿鬼界。后来，我以清净超人的天眼见到此人在身坏命终后确实生于饿鬼界，经受大量痛苦的感受。舍利弗，就像有一棵树生长在不平坦的地方，叶子稀疏，影子斑驳。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那棵树走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这棵树。'后来，他看见那人坐在或躺在那棵树的阴影下，经受大量痛苦的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于饿鬼界。后来，我以清净超人的天眼见到此人在身坏命终后确实生于饿鬼界，经受大量痛苦的感受。
"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于人间。后来，我以清净超人的天眼见到此人在身坏命终后确实生于人间，经受大量快乐的感受。舍利弗，就像有一棵树生长在平坦的地方，叶子茂密，影子浓郁。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那棵树走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这棵树。'后来，他看见那人坐在或躺在那棵树的阴影下，经受大量快乐的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于人间。后来，我以清净超人的天眼见到此人在身坏命终后确实生于人间，经受大量快乐的感受。


‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.




"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于善趣、天界。后来，我以清净超人的天眼见到此人在身坏命终后确实生于善趣、天界，经受纯粹快乐的感受。舍利弗，就像有一座宫殿，其中有一间楼阁，内外粉饰，防风，门闩紧固，窗户关闭。那里有一张床榻，铺着长毛毯、白毛毯、花毯，覆以鹿皮，上有顶篷，两端安置红枕。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那座宫殿走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这座宫殿。'后来，他看见那人坐在或躺在那座宫殿的楼阁里的床榻上，经受纯粹快乐的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他在身坏命终后必定会生于善趣、天界。后来，我以清净超人的天眼见到此人在身坏命终后确实生于善趣、天界，经受纯粹快乐的感受。
"舍利弗，在此，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他必定会在现法中灭尽诸漏，自知自证，具足住于无漏心解脱、慧解脱。后来，我见到此人确实在现法中灭尽诸漏，自知自证，具足住于无漏心解脱、慧解脱，经受纯粹快乐的感受。舍利弗，就像有一个莲池，水清澈、甘美、清凉、洁净，容易进入，令人愉悦。不远处有一片茂密的树林。然后有一个人来了，被炎热所苦，被热气所迫，疲惫、口渴、想喝水，沿着一条直路朝着那个莲池走去。一个有眼睛的人看见他，会这样说：'这个人如此行事，如此举止，走在这样的道路上，他必定会来到这个莲池。'后来，他看见那人进入莲池，洗浴、饮水，平息一切疲劳、困倦、炎热，然后上岸，坐在或躺在那片树林里，经受纯粹快乐的感受。舍利弗，同样地，我以心智观察某人的心，知道此人如此行事，如此举止，走在这样的道路上，他必定会在现法中灭尽诸漏，自知自证，具足住于无漏心解脱、慧解脱。后来，我见到此人确实在现法中灭尽诸漏，自知自证，具足住于无漏心解脱、慧解脱，经受纯粹快乐的感受。舍利弗，这就是五种趣处。
"舍利弗，如果有人知道我是这样知、这样见，却这样说：'沙门乔达摩没有超越凡人法的殊胜知见。沙门乔达摩所说的法是经过推理的，是依循思辨的，是自己想出来的。'舍利弗，如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。舍利弗，就像一个具足戒、定、慧的比丘在现法中证得阿罗汉果，我说这种情况也是如此。如果他不舍弃这种说法，不舍弃这种心意，不放弃这种见解，他必定会如被带去一样被投入地狱。

155. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā [caritvā (ka.)] – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ [lūkhassudaṃ (sī. pī.)] homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ [pavivittassudaṃ (sī. pī.)] homi paramapavivitto . Tatrāssu me idaṃ, sāriputta, tapassitāya hoti – acelako homi muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya [pāyantiyā (ka.)], na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko…pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi…pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi…pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

‘‘So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi , piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

‘‘So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi [imassānantare aññopi koci pāṭhapadeso aññesu ājīvakavatadīpakasuttesu dissati]; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"舍利弗，我忆念曾修习具足四支的梵行——我是苦行者，最极端的苦行者；我是粗俗者，最极端的粗俗者；我是厌恶者，最极端的厌恶者；我是隐居者，最极端的隐居者。舍利弗，在那里，这就是我的苦行：我是裸体者，不守礼仪，以手抹粪，不应邀而来不应邀而去；不接受为我准备的食物，不接受特意为我做的食物，不接受邀请；我不从锅口接受食物，不从锅边接受食物，不跨过门槛接受食物，不跨过棍子接受食物，不跨过杵接受食物，不在两个正在吃饭的人之间接受食物，不从孕妇那里接受食物，不从哺乳的妇女那里接受食物，不从与男子同居的妇女那里接受食物，不在集会时接受食物，不在有狗守候的地方接受食物，不在苍蝇成群的地方接受食物；我不吃鱼，不吃肉，不喝酒，不喝果酒，不喝米酒。我只到一家乞食，只吃一口；或只到两家乞食，只吃两口……或只到七家乞食，只吃七口；我靠一位施主的布施生活，或靠两位施主的布施生活……或靠七位施主的布施生活；我一天吃一餐，或两天吃一餐……或七天吃一餐；我就这样修习半月一次的轮流进食。
"我以蔬菜为食，或以野米为食，或以野稗为食，或以皮屑为食，或以水藻为食，或以糠为食，或以米汤为食，或以麻油渣为食，或以草为食，或以牛粪为食，或以树根果实为食，或以自然掉落的果实为食。
"我穿麻布衣，或穿粗麻布衣，或穿裹尸布，或穿粪扫衣，或穿树皮衣，或穿羚羊皮，或穿羚羊皮条，或穿吉祥草衣，或穿树皮纤维衣，或穿木板条衣，或穿人发衣，或穿马尾衣，或穿猫头鹰翅膀；我是拔除须发者，专注于拔除须发的修行；我是常立者，拒绝坐具；我是蹲踞者，专注于蹲踞的修行；我是卧荆棘者，以荆棘为床；我每天傍晚三次下水修行——就这样，我以种种方式专注于使身体受苦受热的修行。舍利弗，这就是我的苦行。

156. ‘‘Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti – ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyu’nti. Evampi me, sāriputta , na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

‘‘Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti – so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti – ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

‘‘Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti – so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi [papatāmi (sī. syā. pī.)]. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

‘‘So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me , sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

157. ‘‘So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā [antaraṭṭhake himapātasamaye (sī. pī.)] tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā –

‘‘Sotatto sosinno [sosīno (sī. pī. ka.), sosino (syā.), sosindo (saddanīti)] ceva, eko bhiṃsanake vane;

Naggo na caggimāsīno, esanāpasuto munī’’ti.

‘‘So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā [gomaṇḍalā (bahūsu) cariyāpiṭakaaṭṭhakathā oloketabbā] upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.




"舍利弗，在那里，这就是我的粗俗：多年积累的尘垢在我身上堆积，形成了硬壳。舍利弗，就像多年的无花果树桩积累了尘垢形成硬壳一样，舍利弗，多年积累的尘垢在我身上堆积，形成了硬壳。舍利弗，我不会这样想：'啊，我应该用手擦掉这些尘垢，或者让别人用手擦掉这些尘垢。'舍利弗，我甚至连这样的想法都没有。舍利弗，这就是我的粗俗。
"舍利弗，在那里，这就是我的厌恶：舍利弗，我正念地前进，正念地后退，即使对一滴水也生起怜悯之心，想着：'愿我不要伤害落在不平之处的微小生命。'舍利弗，这就是我的厌恶。
"舍利弗，在那里，这就是我的隐居：舍利弗，我进入某个森林深处居住。当我看到牧牛人、牧羊人、割草人、采柴人或樵夫时，我就从这片森林跑到那片森林，从这个密林跑到那个密林，从这个低地跑到那个低地，从这个高地跑到那个高地。为什么呢？因为我不想让他们看见我，我也不想看见他们。舍利弗，就像森林中的鹿看到人就从这片森林跑到那片森林，从这个密林跑到那个密林，从这个低地跑到那个低地，从这个高地跑到那个高地。同样地，舍利弗，当我看到牧牛人、牧羊人、割草人、采柴人或樵夫时，我就从这片森林跑到那片森林，从这个密林跑到那个密林，从这个低地跑到那个低地，从这个高地跑到那个高地。为什么呢？因为我不想让他们看见我，我也不想看见他们。舍利弗，这就是我的隐居。
"舍利弗，我四肢着地爬行，来到那些牛已经离开、牧牛人已经离开的牛栏，吃那些小牛犊、还在吃奶的小牛的粪便。舍利弗，只要我自己的粪尿还没有用完，我就只吃自己的粪尿。舍利弗，这就是我的大不净食。
"舍利弗，我进入某个可怕的森林深处居住。舍利弗，在那个可怕的森林中，有这样的可怕之处：任何未离贪欲的人进入那片森林，大多会毛骨悚然。舍利弗，在那些寒冷的冬夜，八日之间下雪的时候，在这样的夜晚，我夜间住在露天，白天住在森林里；在夏季的最后一个月，我白天住在露天，夜间住在森林里。舍利弗，这首前所未闻的偈颂浮现在我的脑海：
'又热又冷，独自在可怕的森林，
赤身裸体不近火，专注于寻求的牟尼。'
"舍利弗，我在墓地睡觉，以骸骨为枕。舍利弗，牧童们来到我跟前，向我吐唾沫，向我撒尿，向我撒土，还把小棍子插入我的耳朵。舍利弗，但我不记得对他们生起过恶念。舍利弗，这就是我的舍住。

158. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti – anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābuāmakacchinno vātātapena saṃphuṭito [samphusito (syā.), saṃpuṭito (pī. ka.) ettha saṃphuṭitoti saṅkucitoti attho] hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.




"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过食物可以得到净化。'他们说：'我们以枣为生。'他们吃枣，吃枣粉，喝枣汁——食用各种各样的枣制品。舍利弗，我记得曾经只以一颗枣为食。舍利弗，你可能会想：'那时候的枣一定很大。'舍利弗，但不应该这样看。那时的枣和现在的一样大。舍利弗，当我只以一颗枣为食时，我的身体变得极度消瘦。就像八十节或九十节的竹子一样，我的四肢变得就是那样，就是因为吃得太少。就像骆驼的蹄印一样，我的臀部变成那样，就是因为吃得太少。就像一串垂挂的珠子一样，我的脊椎凸凹不平，就是因为吃得太少。就像老旧房屋中倾斜破损的椽子一样，我的肋骨凸出破损，就是因为吃得太少。就像在深井中可以看到深处的星星影像一样，我深陷的眼窝中的眼珠也是那样可见，就是因为吃得太少。就像新鲜的苦瓜被切开后在风吹日晒下萎缩一样，我的头皮也是那样萎缩，就是因为吃得太少。舍利弗，当我想摸腹部的皮肤时，却摸到了脊椎；当我想摸脊椎时，却摸到了腹部的皮肤。舍利弗，我的腹部皮肤紧贴着脊椎，就是因为吃得太少。舍利弗，当我想大小便时，就会在那里向前倒下，就是因为吃得太少。舍利弗，为了使这个身体舒服一些，我用手摩擦四肢。舍利弗，当我用手摩擦四肢时，腐烂的毛发就从身上脱落，就是因为吃得太少。

159. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘muggehi yāpema…pe… tilehi yāpema…pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti – anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi , seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

‘‘Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

160. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘saṃsārena suddhī’ti. Na kho pana so [na kho paneso (sī. syā.)], sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta , upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo [anāvutthapubbo (sī. pī.)] iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.



"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过食物可以得到净化。'他们说：'我们以绿豆为生……我们以芝麻为生……我们以米为生。'他们吃米，吃米粉，喝米汤——食用各种各样的米制品。舍利弗，我记得曾经只以一粒米为食。舍利弗，你可能会想：'那时候的米粒一定很大。'舍利弗，但不应该这样看。那时的米粒和现在的一样大。舍利弗，当我只以一粒米为食时，我的身体变得极度消瘦。就像八十节或九十节的竹子一样，我的四肢变得就是那样，就是因为吃得太少。就像骆驼的蹄印一样，我的臀部变成那样，就是因为吃得太少。就像一串垂挂的珠子一样，我的脊椎凸凹不平，就是因为吃得太少。就像老旧房屋中倾斜破损的椽子一样，我的肋骨凸出破损，就是因为吃得太少。就像在深井中可以看到深处的星星影像一样，我深陷的眼窝中的眼珠也是那样可见，就是因为吃得太少。就像新鲜的苦瓜被切开后在风吹日晒下萎缩一样，我的头皮也是那样萎缩，就是因为吃得太少。舍利弗，当我想摸腹部的皮肤时，却摸到了脊椎；当我想摸脊椎时，却摸到了腹部的皮肤。舍利弗，我的腹部皮肤紧贴着脊椎，就是因为吃得太少。舍利弗，当我想大小便时，就会在那里向前倒下，就是因为吃得太少。舍利弗，为了使这个身体舒服一些，我用手摩擦四肢。舍利弗，当我用手摩擦四肢时，腐烂的毛发就从身上脱落，就是因为吃得太少。
"舍利弗，即使我以这样的行为、这样的修行、这样的苦行，我也没有证得超越凡人法的殊胜圣者智见。为什么呢？因为我没有证得这种圣慧，这种圣慧一旦证得，就是圣者出离之道，能够让修行者彻底灭苦。
"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过轮回可以得到净化。'舍利弗，但在这漫长的时间里，除了净居天之外，没有我没有轮回过的地方。舍利弗，如果我轮回到净居天，我就不会再回到这个世界。
"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过投生可以得到净化。'舍利弗，但在这漫长的时间里，除了净居天之外，没有我没有投生过的地方。舍利弗，如果我投生到净居天，我就不会再回到这个世界。
"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过住处可以得到净化。'舍利弗，但在这漫长的时间里，除了净居天之外，没有我没有居住过的地方。舍利弗，如果我居住在净居天，我就不会再回到这个世界。
"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过祭祀可以得到净化。'舍利弗，但在这漫长的时间里，没有我没有举行过的祭祀，当然，那是作为灌顶的刹帝利国王或大富婆罗门时举行的。
"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'通过侍奉火可以得到净化。'舍利弗，但在这漫长的时间里，没有我没有侍奉过的火，当然，那是作为灌顶的刹帝利国王或大富婆罗门时侍奉的。

161. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta , evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā [daḷhadhammo (bahūsu) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ . Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ [yaṃ kho panetaṃ (sī.)], sāriputta, 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.

162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī’’ti.

Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Mahādukkhakkhandhasuttaṃ




"舍利弗，有些沙门婆罗门持这样的论点、这样的见解：'只要这个人年轻、青春、头发乌黑、正值壮年、处于人生的第一阶段，他就具有最高的智慧敏锐度。但当这个人变老、衰老、年迈、到达晚年、度过了人生的大部分时间，八十岁或九十岁或一百岁时，他就会失去那种智慧敏锐度。'舍利弗，但不应该这样看。舍利弗，我现在已经老了、衰老了、年迈了、到达晚年、度过了人生的大部分时间，我已经八十岁了。舍利弗，假设我有四个寿命百岁的弟子，他们活了一百年，具有最高的念力、理解力和坚定力，以及最高的智慧敏锐度。舍利弗，就像一个训练有素、技艺精湛、经验丰富的弓箭手，能够轻易地用轻箭射穿一棵多罗树的影子，这些弟子也是如此，具有极强的念力、极强的理解力、极强的坚定力，以及最高的智慧敏锐度。他们会一个接一个地就四念处向我提问，我会回答他们的每一个问题，他们会记住我的回答，不会再问第二遍。除了吃喝咀嚼品尝、大小便、睡眠和消除疲劳的时间外，舍利弗，如来的法的教导不会穷尽，如来的法句和文字不会穷尽，如来回答问题的智慧不会穷尽。即使这四个弟子在一百年后去世，即使你们用担架抬着我，如来的智慧敏锐度也不会有任何改变。舍利弗，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，为了多数人的快乐，出于对世间的悲悯，为了天神和人类的福祉、利益和快乐'，那么他就是在正确地说我，'一个不迷惑的众生出现在世间，为了多数人的利益，为了多数人的快乐，出于对世间的悲悯，为了天神和人类的福祉、利益和快乐'。"
那时，尊者那伽萨摩罗站在世尊身后为世尊扇凉。然后尊者那伽萨摩罗对世尊说："奇妙啊，世尊！稀有啊，世尊！世尊，我听了这个法门，毛发竖立。世尊，这个法门叫什么名字？""那么，那伽萨摩罗，你就记住这个法门叫做'令毛发竖立法门'吧。"
世尊说了这些。尊者那伽萨摩罗满意欢喜世尊所说。
大狮子吼经结束，第二。
大苦蕴经

163. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ – ‘‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā – yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.

164. Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ – ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema . Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

165. ‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.

166. ‘‘Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.




如是我闻。一时，世尊住在舍卫城祇树给孤独园。那时，许多比丘在上午穿好衣服，拿着钵和衣，进入舍卫城乞食。这些比丘想："现在去舍卫城乞食还太早，不如我们去其他外道游方者的园林。"于是这些比丘就去了其他外道游方者的园林。到那里后，他们与那些外道游方者互相问候，寒暄了一番后，坐在一旁。坐下后，那些外道游方者对这些比丘说："朋友们，沙门乔达摩宣说对欲的遍知，我们也宣说对欲的遍知；朋友们，沙门乔达摩宣说对色的遍知，我们也宣说对色的遍知；朋友们，沙门乔达摩宣说对受的遍知，我们也宣说对受的遍知。朋友们，在这里，沙门乔达摩和我们有什么区别，有什么不同，有什么差异呢？无论是在法的教导上还是在教诫上。"那时，这些比丘对那些外道游方者所说的既不赞同也不反对。不赞同也不反对，他们从座位上起身离开，想："我们将从世尊那里了解这番话的意思。"
然后，这些比丘在舍卫城乞食完毕，饭后返回，来到世尊那里。到了那里，向世尊礼拜后，坐在一旁。坐在一旁后，这些比丘对世尊说："世尊，我们今天上午穿好衣服，拿着钵和衣，进入舍卫城乞食。世尊，我们想：'现在去舍卫城乞食还太早，不如我们去其他外道游方者的园林。'于是我们就去了其他外道游方者的园林。到那里后，我们与那些外道游方者互相问候，寒暄了一番后，坐在一旁。坐下后，世尊，那些外道游方者对我们说：'朋友们，沙门乔达摩宣说对欲的遍知，我们也宣说对欲的遍知。朋友们，沙门乔达摩宣说对色的遍知，我们也宣说对色的遍知。朋友们，沙门乔达摩宣说对受的遍知，我们也宣说对受的遍知。朋友们，在这里，沙门乔达摩和我们有什么区别，有什么不同，有什么差异呢？无论是在法的教导上还是在教诫上。'世尊，那时我们对那些外道游方者所说的既不赞同也不反对。不赞同也不反对，我们从座位上起身离开，想：'我们将从世尊那里了解这番话的意思。'"
"诸比丘，当外道游方者这样说时，你们应该这样问他们：'朋友们，什么是欲的味，什么是欲的过患，什么是欲的出离？什么是色的味，什么是色的过患，什么是色的出离？什么是受的味，什么是受的过患，什么是受的出离？'诸比丘，被这样问到时，那些外道游方者将无法回答，而且会陷入更大的困惑。为什么呢？因为这不是他们的领域。诸比丘，我不见有任何天神、魔罗、梵天、沙门、婆罗门、天人众中的任何人能满意地回答这些问题，除了如来或如来的弟子，或从这里听闻过的人。
"诸比丘，什么是欲的味？诸比丘，有这五种欲功德。哪五种？眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人染著；耳所识的声……鼻所识的香……舌所识的味……身所识的触，可爱、可意、可悦、可喜、与欲相应、令人染著。诸比丘，这就是五种欲功德。诸比丘，缘于这五种欲功德而生起的乐和喜悦，这就是欲的味。

167. ‘‘Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena [saṅkhāya (ka.)] yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena – sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno [īrayamāno (ka.), samphassamāno (cūḷani. khaggavisāṇasutta 136)] khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya [vāheyya (ka.)], na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

168. ‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti , brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu , sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā [aṭṭāvalepanā (syā. ka.)] upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu , asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi [pakaṭṭhiyāpi (sī.)] osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.


"诸比丘，什么是欲的过患？在此，诸比丘，族姓子以某种技能谋生——无论是算术、会计、计算、农耕、贸易、牧牛、射箭、为王服务，还是其他技能——他忍受寒热，被蚊虻风日爬虫所伤害，饥渴交迫。诸比丘，这就是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"诸比丘，如果这个族姓子如此努力、奋斗、精进，却不能获得财富。他就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱，说：'我的努力徒劳无功，我的精进毫无结果。'诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"诸比丘，如果这个族姓子如此努力、奋斗、精进，获得了财富。他为了保护这些财富而经历痛苦和忧愁，想：'怎样才能使我的财富不被国王夺走，不被盗贼偷走，不被火烧掉，不被水冲走，不被不喜欢的继承人拿走？'尽管他如此守护、保护，他的财富还是被国王夺走，或被盗贼偷走，或被火烧掉，或被水冲走，或被不喜欢的继承人拿走。他就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱，说：'我曾经拥有的，现在也没有了。'诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，诸比丘，因欲而起、以欲为因、以欲为缘、以欲为本，国王与国王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，居士与居士争斗，母亲与儿子争斗，儿子与母亲争斗，父亲与儿子争斗，儿子与父亲争斗，兄弟与兄弟争斗，兄弟与姐妹争斗，姐妹与兄弟争斗，朋友与朋友争斗。他们在那里争吵、争执、争论，以拳相向，以土块相向，以棍棒相向，以刀剑相向。他们在那里遭遇死亡或濒死之苦。诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，诸比丘，因欲而起、以欲为因、以欲为缘、以欲为本，人们拿起刀盾，背上弓箭，双方列阵冲锋，箭矢飞射，长矛投掷，刀剑闪耀。他们在那里被箭射中，被长矛刺中，被刀剑砍头。他们在那里遭遇死亡或濒死之苦。诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，诸比丘，因欲而起、以欲为因、以欲为缘、以欲为本，人们拿起刀盾，背上弓箭，冲向涂满滑腻物的城墙，箭矢飞射，长矛投掷，刀剑闪耀。他们在那里被箭射中，被长矛刺中，被粪便浇身，被重物压碎，被刀剑砍头。他们在那里遭遇死亡或濒死之苦。诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。

169. ‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti , saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti . Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

170. ‘‘Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ – idaṃ kāmānaṃ nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – ṭhānametaṃ vijjati.

171. ‘‘Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpānaṃ assādo.

‘‘Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ [khaṇḍadantiṃ (sī. pī.)] palitakesaṃ [palitakesiṃ], vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ [tilakāhatagattiṃ (bahūsu) aṭṭhakathā ṭīkā oloketabbā]. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ [seyyamānaṃ (ka.)], aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.




"再者，诸比丘，因欲而起、以欲为因、以欲为缘、以欲为本，人们破门入室，抢劫财物，偷盗独户，伏击路人，通奸他人妻子。国王抓住他们后，施以各种刑罚——鞭打、棍打、短棒打；砍断手脚、砍断耳鼻；施以酷刑，如锅形刑、贝壳刑、罗睺口刑、火鬘刑、烛手刑、驱草刑、树皮衣刑、羚羊刑、钩肉刑、钱币刑、涂酸刑、转棍刑、草席刑；浇热油，让狗咬，活活刺在尖桩上，用刀砍头。他们在那里遭遇死亡或濒死之苦。诸比丘，这也是欲的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，诸比丘，因欲而起、以欲为因、以欲为缘、以欲为本，人们以身行恶，以口行恶，以意行恶。他们以身行恶，以口行恶，以意行恶后，身坏命终，堕入恶趣、恶道、地狱。诸比丘，这是欲的来世过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"诸比丘，什么是欲的出离？诸比丘，对欲的欲贪调伏，对欲的欲贪断除，这就是欲的出离。
"诸比丘，任何沙门或婆罗门如果不如实了知欲的味是味、过患是过患、出离是出离，他们自己不可能完全了知欲，也不可能教导他人如何修行以完全了知欲——这是不可能的。诸比丘，任何沙门或婆罗门如果如实了知欲的味是味、过患是过患、出离是出离，他们自己可能完全了知欲，也可能教导他人如何修行以完全了知欲——这是可能的。
"诸比丘，什么是色的味？诸比丘，比如一个十五或十六岁的刹帝利少女、婆罗门少女或居士少女，不太高不太矮，不太瘦不太胖，不太黑不太白。诸比丘，她在那时是最美丽、最动人的吗？""是的，世尊。""诸比丘，缘于这美丽动人而生起的乐和喜悦，这就是色的味。
"诸比丘，什么是色的过患？诸比丘，如果之后你看到这个姐妹八十岁、九十岁或一百岁，衰老、弯如椽木、佝偻、拄杖而行、颤抖、病弱、青春已逝、牙齿脱落、头发灰白、稀疏、秃顶、皮肤皱纹、身体布满斑点。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。
"再者，诸比丘，如果你看到这个姐妹患病、痛苦、重病，卧在自己的粪尿中，需要他人扶起，需要他人安置。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。

172. ‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ 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 khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave , yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni – aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

‘‘Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpānaṃ nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – ṭhānametaṃ vijjati.



"再者，诸比丘，如果你看到这个姐妹的尸体被丢弃在墓地——死后一天、两天或三天，肿胀、青紫、生脓。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。
"再者，诸比丘，如果你看到这个姐妹的尸体被丢弃在墓地——被乌鸦啄食，被鹰啄食，被秃鹫啄食，被苍鹭啄食，被狗啃食，被虎啃食，被豹啃食，被豺狼啃食，被各种小生物啃食。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。
"再者，诸比丘，如果你看到这个姐妹的尸体被丢弃在墓地——成为带血肉的骨链，筋腱相连；成为无血肉、沾血的骨链，筋腱相连；成为无血肉的骨链，筋腱相连；骨节分离，散落各处——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，那里一块牙骨，这里是头盖骨。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。
"再者，诸比丘，如果你看到这个姐妹的尸体被丢弃在墓地——骨头变白，像贝壳的颜色；骨头堆积，经年累月；骨头腐烂，成为粉末。诸比丘，你们认为如何，先前的美丽动人是否消失，过患是否显现？""是的，世尊。"诸比丘，这也是色的过患。
"诸比丘，什么是色的出离？诸比丘，对色的欲贪调伏，对色的欲贪断除，这就是色的出离。
"诸比丘，任何沙门或婆罗门如果不如实了知色的味是味、过患是过患、出离是出离，他们自己不可能完全了知色，也不可能教导他人如何修行以完全了知色——这是不可能的。诸比丘，任何沙门或婆罗门如果如实了知色的味是味、过患是过患、出离是出离，他们自己可能完全了知色，也可能教导他人如何修行以完全了知色——这是可能的。

173. ‘‘Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti ; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

174. ‘‘Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanānaṃ ādīnavo.

‘‘Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ – idaṃ vedanānaṃ nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – ṭhānametaṃ vijjatī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Cūḷadukkhakkhandhasuttaṃ

175. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ [evaṃpāhaṃ (ka.)], bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti.

176. ‘‘So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.




"诸比丘，什么是受的味？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。诸比丘，当比丘离欲、离不善法，有寻有伺，由离生喜乐，成就并住于初禅时，他在那时不想伤害自己，不想伤害他人，不想伤害双方；他在那时只感受无害的受。诸比丘，我说无害是受的最高味。
"再者，诸比丘，比丘止息寻伺，内心宁静，心一境性，无寻无伺，由定生喜乐，成就并住于第二禅……诸比丘，当比丘离喜，住于舍，具念正知，以身感受乐，圣者们所说的'舍念乐住'，成就并住于第三禅……诸比丘，当比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，成就并住于第四禅时，他在那时不想伤害自己，不想伤害他人，不想伤害双方；他在那时只感受无害的受。诸比丘，我说无害是受的最高味。
"诸比丘，什么是受的过患？诸比丘，受是无常的、苦的、变易法——这就是受的过患。
"诸比丘，什么是受的出离？诸比丘，对受的欲贪调伏，对受的欲贪断除，这就是受的出离。
"诸比丘，任何沙门或婆罗门如果不如实了知受的味是味、过患是过患、出离是出离，他们自己不可能完全了知受，也不可能教导他人如何修行以完全了知受——这是不可能的。诸比丘，任何沙门或婆罗门如果如实了知受的味是味、过患是过患、出离是出离，他们自己可能完全了知受，也可能教导他人如何修行以完全了知受——这是可能的。"
世尊说了这些。那些比丘满意欢喜世尊所说。
大苦蕴经结束，第三。
小苦蕴经
如是我闻。一时，世尊住在释迦族的迦毗罗卫城尼拘律园。那时，释迦族的摩诃男来到世尊处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的释迦族的摩诃男对世尊说："世尊，长久以来，我了解世尊如此教导法：'贪是心的污染，嗔是心的污染，痴是心的污染。'世尊，我虽然这样了解世尊所教导的法：'贪是心的污染，嗔是心的污染，痴是心的污染。'但有时贪法还是占据我的心，嗔法还是占据我的心，痴法还是占据我的心。世尊，我就想：'我内心还有什么法没有断除，以至于有时贪法还占据我的心，嗔法还占据我的心，痴法还占据我的心？'"
"摩诃男，正是那个法你内心还没有断除，所以有时贪法还占据你的心，嗔法还占据你的心，痴法还占据你的心。摩诃男，如果那个法你内心已经断除，你就不会住在家中，不会享受欲乐。摩诃男，正因为那个法你内心还没有断除，所以你住在家中，享受欲乐。

177. ‘‘‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo [bahūpāyāsā (sī. syā. pī.)] ettha bhiyyo’ti – iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca [sova (ka.)] aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.

‘‘Mayhampi kho, mahānāma , pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca [sova (ka.)] aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.




"摩诃男，即使圣弟子以正确的智慧如实清楚地看到'欲乐味少、苦多、忧多，过患更多'，但如果他离开欲乐、离开不善法还不能获得喜乐，或者获得比这更宁静的其他状态，那么他还不能完全不受欲乐的影响。摩诃男，当圣弟子以正确的智慧如实清楚地看到'欲乐味少、苦多、忧多，过患更多'，而且他离开欲乐、离开不善法能获得喜乐，或者获得比这更宁静的其他状态，那时他就能完全不受欲乐的影响。
"摩诃男，即使在我还未觉悟之前，当我还是未觉悟的菩萨时，我也以正确的智慧如实清楚地看到'欲乐味少、苦多、忧多，过患更多'，但如果我离开欲乐、离开不善法还不能获得喜乐，或者获得比这更宁静的其他状态，那么我还不能认为自己完全不受欲乐的影响。摩诃男，当我以正确的智慧如实清楚地看到'欲乐味少、苦多、忧多，过患更多'，而且我离开欲乐、离开不善法能获得喜乐，或者获得比这更宁静的其他状态，那时我就认识到自己完全不受欲乐的影响。

178. ‘‘Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

‘‘Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.


"摩诃男，什么是欲乐的味？摩诃男，有这五种欲功德。哪五种？眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人染著；耳所识的声……鼻所识的香……舌所识的味……身所识的触，可爱、可意、可悦、可喜、与欲相应、令人染著。摩诃男，这就是五种欲功德。摩诃男，缘于这五种欲功德而生起的乐和喜悦，这就是欲乐的味。
"摩诃男，什么是欲乐的过患？在此，摩诃男，族姓子以某种技能谋生——无论是算术、会计、计算、农耕、贸易、牧牛、射箭、为王服务，还是其他技能——他忍受寒热，被蚊虻风日爬虫所伤害，饥渴交迫。摩诃男，这就是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"摩诃男，如果这个族姓子如此努力、奋斗、精进，却不能获得财富。他就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱，说：'我的努力徒劳无功，我的精进毫无结果。'摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"摩诃男，如果这个族姓子如此努力、奋斗、精进，获得了财富。他为了保护这些财富而经历痛苦和忧愁，想：'怎样才能使我的财富不被国王夺走，不被盗贼偷走，不被火烧掉，不被水冲走，不被不喜欢的继承人拿走？'尽管他如此守护、保护，他的财富还是被国王夺走，或被盗贼偷走，或被火烧掉，或被水冲走，或被不喜欢的继承人拿走。他就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱，说：'我曾经拥有的，现在也没有了。'摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，摩诃男，因欲而起、以欲为因、以欲为缘、以欲为本，国王与国王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，居士与居士争斗，母亲与儿子争斗，儿子与母亲争斗，父亲与儿子争斗，儿子与父亲争斗，兄弟与兄弟争斗，兄弟与姐妹争斗，姐妹与兄弟争斗，朋友与朋友争斗。他们在那里争吵、争执、争论，以拳相向，以土块相向，以棍棒相向，以刀剑相向。他们在那里遭遇死亡或濒死之苦。摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，摩诃男，因欲而起、以欲为因、以欲为缘、以欲为本，人们拿起刀盾，背上弓箭，双方列阵冲锋，箭矢飞射，长矛投掷，刀剑闪耀。他们在那里被箭射中，被长矛刺中，被刀剑砍头。他们在那里遭遇死亡或濒死之苦。摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，摩诃男，因欲而起、以欲为因、以欲为缘、以欲为本，人们拿起刀盾，背上弓箭，冲向涂满滑腻物的城墙，箭矢飞射，长矛投掷，刀剑闪耀。他们在那里被箭射中，被长矛刺中，被粪便浇身，被重物压碎，被刀剑砍头。他们在那里遭遇死亡或濒死之苦。摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。


‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko , dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

179. ‘‘Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā [niganthā (syā. ka.)] isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ – ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto [nāthaputto (sī. pī.)] sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. So evamāha – ‘‘atthi kho vo [atthi kho bho (syā. ka.)], nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha [nijjaretha (sī. syā. pī.)]; yaṃ panettha [mayaṃ panettha (ka.)] etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.




"再者，摩诃男，因欲而起、以欲为因、以欲为缘、以欲为本，人们破门入室，抢劫财物，偷盗独户，伏击路人，通奸他人妻子。国王抓住他们后，施以各种刑罚——鞭打、棍打、短棒打；砍断手脚、砍断耳鼻；施以酷刑，如锅形刑、贝壳刑、罗睺口刑、火鬘刑、烛手刑、驱草刑、树皮衣刑、羚羊刑、钩肉刑、钱币刑、涂酸刑、转棍刑、草席刑；浇热油，让狗咬，活活刺在尖桩上，用刀砍头。他们在那里遭遇死亡或濒死之苦。摩诃男，这也是欲乐的现世可见的过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"再者，摩诃男，因欲而起、以欲为因、以欲为缘、以欲为本，人们以身行恶，以口行恶，以意行恶。他们以身行恶，以口行恶，以意行恶后，身坏命终，堕入恶趣、恶道、地狱。摩诃男，这是欲乐的来世过患，是因欲而起、以欲为因、以欲为缘、以欲为本的苦蕴。
"摩诃男，有一次我住在王舍城（Rājagaha）的灵鹫山。那时，有许多尼干子在仙人山坡的黑石上站立不坐，自愿忍受极度剧烈、猛烈、刺痛的苦受。摩诃男，傍晚时分，我从独处起来，走向仙人山坡的黑石，到那些尼干子那里。到了之后，我对那些尼干子说：'朋友们，你们为什么要站立不坐，自愿忍受极度剧烈、猛烈、刺痛的苦受呢？'摩诃男，当我这样说时，那些尼干子对我说：'朋友，尼干子若提子自称是一切知者、一切见者，宣称有完全的知见：'无论我行走、站立、睡眠、清醒，知见都持续不断地现前。'他这样说：'尼干子们，你们过去造作了恶业，现在用这种苦行来消除它。现在你们以身律仪、语律仪、意律仪，这是未来不造作恶业。这样，通过苦行使旧业终结，不造作新业，未来就没有烦恼流入。没有烦恼流入就会灭尽业，灭尽业就会灭尽苦，灭尽苦就会灭尽受，灭尽受就会使一切苦完全终结。'我们赞同并接受这种说法，我们对此感到满意。"

180. ‘‘Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ , ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.

‘‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.

‘‘‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā – na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’’ti. Api ca ahameva tattha paṭipucchitabbo – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?

‘‘‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

‘‘‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni…pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

‘‘‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’’’ti.

Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.

Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Anumānasuttaṃ




"摩诃男，当他们这样说时，我对那些尼干子说：'朋友们，尼干子，你们知道我们过去存在过，而不是不存在吗？''不知道，朋友。''朋友们，尼干子，你们知道我们过去造作过恶业，而不是没有造作吗？''不知道，朋友。''朋友们，尼干子，你们知道我们造作过这样或那样的恶业吗？''不知道，朋友。''朋友们，尼干子，你们知道已经消除了多少苦，还有多少苦需要消除，当消除了多少苦后一切苦就会消除吗？''不知道，朋友。''朋友们，尼干子，你们知道在现世中断除不善法、成就善法吗？''不知道，朋友。'
"'这样看来，朋友们，尼干子，你们不知道我们过去存在过，而不是不存在；不知道我们过去造作过恶业，而不是没有造作；不知道我们造作过这样或那样的恶业；不知道已经消除了多少苦，还有多少苦需要消除，当消除了多少苦后一切苦就会消除。你们不知道在现世中断除不善法、成就善法。既然如此，朋友们，尼干子，那些在世间残忍、嗜血、作恶的人重生为人后，都会出家成为尼干子吗？''朋友乔达摩，不是通过乐获得乐，而是通过苦获得乐。朋友乔达摩，如果通过乐能获得乐，那么摩揭陀国王频毗娑罗就能获得乐，摩揭陀国王频毗娑罗就比尊者乔达摩更快乐。'
"'朋友们，尼干子，你们确实匆忙地、不加思考地说了这样的话：'朋友乔达摩，不是通过乐获得乐，而是通过苦获得乐。朋友乔达摩，如果通过乐能获得乐，那么摩揭陀国王频毗娑罗就能获得乐，摩揭陀国王频毗娑罗就比尊者乔达摩更快乐。'但是我应该反问你们：你们谁更快乐，摩揭陀国王频毗娑罗还是尊者乔达摩？''朋友乔达摩，我们确实匆忙地、不加思考地说了那样的话。但是让我们放下这个，现在我们问尊者乔达摩：你们谁更快乐，摩揭陀国王频毗娑罗还是尊者乔达摩？'
"'那么，朋友们，尼干子，我会反问你们，你们觉得合适就回答。朋友们，尼干子，你们认为摩揭陀国王频毗娑罗能否身体不动、不说话，持续七天七夜只感受纯粹的乐？''不能，朋友。'
"'朋友们，尼干子，你们认为摩揭陀国王频毗娑罗能否身体不动、不说话，持续六天六夜……五天五夜……四天四夜……三天三夜……两天两夜……一天一夜只感受纯粹的乐？''不能，朋友。'
"'朋友们，尼干子，我能够身体不动、不说话，持续一天一夜只感受纯粹的乐。朋友们，尼干子，我能够身体不动、不说话，持续两天两夜……三天三夜……四天四夜……五天五夜……六天六夜……七天七夜只感受纯粹的乐。朋友们，尼干子，既然如此，你们认为谁更快乐，摩揭陀国王频毗娑罗还是我？''既然如此，尊者乔达摩比摩揭陀国王频毗娑罗更快乐。'"
世尊说了这些。满意的释迦族的摩诃男欢喜世尊所说。
小苦蕴经结束，第四。
类比经

181. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. pī.)] bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso, bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

‘‘Pavāreti cepi, āvuso, bhikkhu – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti, na ca anusāsitabbaṃ maññanti, na ca tasmiṃ puggale vissāsaṃ āpajjitabbaṃ maññanti.

‘‘Katame cāvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu attukkaṃsako hoti paravambhī. Yampāvuso, bhikkhu attukkaṃsako hoti paravambhī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. Yampāvuso, bhikkhu kodhano hoti kodhābhibhūto – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso , bhikkhu kodhano hoti kodhahetu upanāhī. Yampāvuso, bhikkhu kodhano hoti kodhahetu upanāhī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. Yampāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhasāmantā [kodhasāmantaṃ (syā. pī. ka.)] vācaṃ nicchāretā. Yampāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito [cudito (sī. syā. pī.)] codakena codakaṃ paṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ paṭippharati – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ apasādeti – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ , āvuso, bhikkhu codito codakena codakassa paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa paccāropeti – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne na sampāyati. Yampāvuso, bhikkhu codito codakena apadāne na sampāyati – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī. Yampāvuso, bhikkhu makkhī hoti paḷāsī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu issukī hoti maccharī. Yampāvuso, bhikkhu issukī hoti maccharī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu saṭho hoti māyāvī. Yampāvuso, bhikkhu saṭho hoti māyāvī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu thaddho hoti atimānī. Yampāvuso, bhikkhu thaddho hoti atimānī – ayampi dhammo dovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī – ayampi dhammo dovacassakaraṇo. Ime vuccantāvuso, dovacassakaraṇā dhammā.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
如是我闻。一时，尊者大目犍连住在跋祇国的苏苏马罗山贝萨卡罗林的鹿野苑。在那里，尊者大目犍连对比丘们说："朋友们，诸比丘。"那些比丘回答尊者大目犍连说："朋友。"尊者大目犍连说：
"朋友们，即使比丘邀请说：'请尊者们对我说，我应该被尊者们教导'，但如果他难以教导，具有使人难以教导的性质，不耐烦，不恭敬地接受教导，那么同梵行者就会认为不应该对他说，不应该教导他，不应该信任这样的人。
"朋友们，什么是使人难以教导的性质？在此，朋友们，比丘有恶欲，被恶欲所控制。朋友们，比丘有恶欲，被恶欲所控制，这是使人难以教导的性质。
"再者，朋友们，比丘抬高自己，贬低他人。朋友们，比丘抬高自己，贬低他人，这也是使人难以教导的性质。
"再者，朋友们，比丘易怒，被怒所征服。朋友们，比丘易怒，被怒所征服，这也是使人难以教导的性质。
"再者，朋友们，比丘易怒，因怒而怀恨。朋友们，比丘易怒，因怒而怀恨，这也是使人难以教导的性质。
"再者，朋友们，比丘易怒，因怒而执著。朋友们，比丘易怒，因怒而执著，这也是使人难以教导的性质。
"再者，朋友们，比丘易怒，说出与怒相近的话。朋友们，比丘易怒，说出与怒相近的话，这也是使人难以教导的性质。
"再者，朋友们，比丘被指责时反驳指责者。朋友们，比丘被指责时反驳指责者，这也是使人难以教导的性质。
"再者，朋友们，比丘被指责时贬低指责者。朋友们，比丘被指责时贬低指责者，这也是使人难以教导的性质。
"再者，朋友们，比丘被指责时反过来指责指责者。朋友们，比丘被指责时反过来指责指责者，这也是使人难以教导的性质。
"再者，朋友们，比丘被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满。朋友们，比丘被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满，这也是使人难以教导的性质。
"再者，朋友们，比丘被指责时不能解释自己的行为。朋友们，比丘被指责时不能解释自己的行为，这也是使人难以教导的性质。
"再者，朋友们，比丘忘恩负义，好争论。朋友们，比丘忘恩负义，好争论，这也是使人难以教导的性质。
"再者，朋友们，比丘嫉妒，吝啬。朋友们，比丘嫉妒，吝啬，这也是使人难以教导的性质。
"再者，朋友们，比丘狡猾，欺诈。朋友们，比丘狡猾，欺诈，这也是使人难以教导的性质。
"再者，朋友们，比丘固执，傲慢。朋友们，比丘固执，傲慢，这也是使人难以教导的性质。
"再者，朋友们，比丘执著自己的见解，固执己见，难以舍弃。朋友们，比丘执著自己的见解，固执己见，难以舍弃，这也是使人难以教导的性质。朋友们，这些就是所谓的使人难以教导的性质。

182. ‘‘No cepi, āvuso, bhikkhu pavāreti – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṃ āpajjitabbaṃ maññanti.

‘‘Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu anattukkaṃsako hoti aparavambhī. Yampāvuso, bhikkhu anattukkaṃsako hoti aparavambhī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. Yampāvuso, bhikkhu na kodhano hoti na kodhābhibhūto – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā. Yampāvuso , bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ nappaṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ nappaṭippharati – ayampi dhammo sovacassakaraṇo .

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ na apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ na apasādeti – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa na paccāropeti – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne sampāyati. Yampāvuso, bhikkhu codito codakena apadāne sampāyati – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu amakkhī hoti apaḷāsī. Yampāvuso, bhikkhu amakkhī hoti apaḷāsī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu anissukī hoti amaccharī. Yampāvuso, bhikkhu anissukī hoti amaccharī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu asaṭho hoti amāyāvī. Yampāvuso, bhikkhu asaṭho hoti amāyāvī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu atthaddho hoti anatimānī. Yampāvuso, bhikkhu atthaddho hoti anatimānī – ayampi dhammo sovacassakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Yampāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī – ayampi dhammo sovacassakaraṇo. Ime vuccantāvuso, sovacassakaraṇā dhammā.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"朋友们，即使比丘不邀请说：'请尊者们对我说，我应该被尊者们教导'，但如果他容易教导，具有使人容易教导的性质，耐心，恭敬地接受教导，那么同梵行者就会认为应该对他说，应该教导他，应该信任这样的人。
"朋友们，什么是使人容易教导的性质？在此，朋友们，比丘没有恶欲，不被恶欲所控制。朋友们，比丘没有恶欲，不被恶欲所控制，这是使人容易教导的性质。
"再者，朋友们，比丘不抬高自己，不贬低他人。朋友们，比丘不抬高自己，不贬低他人，这也是使人容易教导的性质。
"再者，朋友们，比丘不易怒，不被怒所征服。朋友们，比丘不易怒，不被怒所征服，这也是使人容易教导的性质。
"再者，朋友们，比丘不易怒，不因怒而怀恨。朋友们，比丘不易怒，不因怒而怀恨，这也是使人容易教导的性质。
"再者，朋友们，比丘不易怒，不因怒而执著。朋友们，比丘不易怒，不因怒而执著，这也是使人容易教导的性质。
"再者，朋友们，比丘不易怒，不说出与怒相近的话。朋友们，比丘不易怒，不说出与怒相近的话，这也是使人容易教导的性质。
"再者，朋友们，比丘被指责时不反驳指责者。朋友们，比丘被指责时不反驳指责者，这也是使人容易教导的性质。
"再者，朋友们，比丘被指责时不贬低指责者。朋友们，比丘被指责时不贬低指责者，这也是使人容易教导的性质。
"再者，朋友们，比丘被指责时不反过来指责指责者。朋友们，比丘被指责时不反过来指责指责者，这也是使人容易教导的性质。
"再者，朋友们，比丘被指责时不以此事回避彼事，不转移话题到外部，不显示愤怒、嗔恨和不满。朋友们，比丘被指责时不以此事回避彼事，不转移话题到外部，不显示愤怒、嗔恨和不满，这也是使人容易教导的性质。
"再者，朋友们，比丘被指责时能解释自己的行为。朋友们，比丘被指责时能解释自己的行为，这也是使人容易教导的性质。
"再者，朋友们，比丘不忘恩负义，不好争论。朋友们，比丘不忘恩负义，不好争论，这也是使人容易教导的性质。
"再者，朋友们，比丘不嫉妒，不吝啬。朋友们，比丘不嫉妒，不吝啬，这也是使人容易教导的性质。
"再者，朋友们，比丘不狡猾，不欺诈。朋友们，比丘不狡猾，不欺诈，这也是使人容易教导的性质。
"再者，朋友们，比丘不固执，不傲慢。朋友们，比丘不固执，不傲慢，这也是使人容易教导的性质。
"再者，朋友们，比丘不执著自己的见解，不固执己见，容易舍弃。朋友们，比丘不执著自己的见解，不固执己见，容易舍弃，这也是使人容易教导的性质。朋友们，这些就是所谓的使人容易教导的性质。

183. ‘‘Tatrāvuso , bhikkhunā attanāva attānaṃ evaṃ anuminitabbaṃ [anumānitabbaṃ (sī.)] – ‘yo khvāyaṃ puggalo pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ pāpiccho pāpikānaṃ icchānaṃ vasaṃ gato, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo attukkaṃsako paravambhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ attukkaṃsako paravambhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anattukkaṃsako bhavissāmi aparavambhī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo kodhano kodhābhibhūto, ayaṃ me puggalo appiyo amanāpo. Ahañceva kho panassaṃ kodhano kodhābhibhūto, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu upanāhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu upanāhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu abhisaṅgī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu abhisaṅgī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo kodhano kodhasāmantā vācaṃ nicchāretā, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhasāmantā vācaṃ nicchāretā, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṃ nicchāressāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ paṭippharati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ paṭipphareyyaṃ , ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ nappaṭippharissāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ apasādeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ apasādeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ na apasādessāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo codito codakena codakassa paccāropeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakassa paccāropeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena aññenaññaṃ paṭicareyyaṃ, bahiddhā kathaṃ apanāmeyyaṃ , kopañca dosañca appaccayañca pātukareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṃ paṭicarissāmi, na bahiddhā kathaṃ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo codito codakena apadāne na sampāyati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena apadāne na sampāyeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo makkhī paḷāsī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ makkhī paḷāsī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṃ uppādetabbaṃ.


这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"朋友们，在这里，比丘应当这样自我推理：'这个人有恶欲，被恶欲所控制，这个人对我来说是不可爱、不可意的；如果我有恶欲，被恶欲所控制，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会有恶欲，不会被恶欲所控制。'
"'这个人抬高自己，贬低他人，这个人对我来说是不可爱、不可意的；如果我抬高自己，贬低他人，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会抬高自己，不会贬低他人。'
"'这个人易怒，被怒所征服，这个人对我来说是不可爱、不可意的；如果我易怒，被怒所征服，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会易怒，不会被怒所征服。'
"'这个人易怒，因怒而怀恨，这个人对我来说是不可爱、不可意的；如果我易怒，因怒而怀恨，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会易怒，不会因怒而怀恨。'
"'这个人易怒，因怒而执著，这个人对我来说是不可爱、不可意的；如果我易怒，因怒而执著，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会易怒，不会因怒而执著。'
"'这个人易怒，说出与怒相近的话，这个人对我来说是不可爱、不可意的；如果我易怒，说出与怒相近的话，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会易怒，不会说出与怒相近的话。'
"'这个人被指责时反驳指责者，这个人对我来说是不可爱、不可意的；如果我被指责时反驳指责者，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'被指责时我将不会反驳指责者。'
"'这个人被指责时贬低指责者，这个人对我来说是不可爱、不可意的；如果我被指责时贬低指责者，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'被指责时我将不会贬低指责者。'
"'这个人被指责时反过来指责指责者，这个人对我来说是不可爱、不可意的；如果我被指责时反过来指责指责者，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'被指责时我将不会反过来指责指责者。'
"'这个人被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满，这个人对我来说是不可爱、不可意的；如果我被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'被指责时我将不会以此事回避彼事，不会转移话题到外部，不会显示愤怒、嗔恨和不满。'
"'这个人被指责时不能解释自己的行为，这个人对我来说是不可爱、不可意的；如果我被指责时不能解释自己的行为，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'被指责时我将能解释自己的行为。'
"'这个人忘恩负义，好争论，这个人对我来说是不可爱、不可意的；如果我忘恩负义，好争论，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会忘恩负义，不会好争论。'


‘‘‘Yo khvāyaṃ puggalo issukī maccharī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ issukī maccharī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo saṭho māyāvī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ saṭho māyāvī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo thaddho atimānī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ thaddho atimānī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṃ uppādetabbaṃ.

‘‘‘Yo khvāyaṃ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṃ uppādetabbaṃ.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"'这个人嫉妒，吝啬，这个人对我来说是不可爱、不可意的；如果我嫉妒，吝啬，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会嫉妒，不会吝啬。'
"'这个人狡猾，欺诈，这个人对我来说是不可爱、不可意的；如果我狡猾，欺诈，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会狡猾，不会欺诈。'
"'这个人固执，傲慢，这个人对我来说是不可爱、不可意的；如果我固执，傲慢，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会固执，不会傲慢。'
"'这个人执著自己的见解，固执己见，难以舍弃，这个人对我来说是不可爱、不可意的；如果我执著自己的见解，固执己见，难以舍弃，我对别人来说也会是不可爱、不可意的。'朋友们，知道这一点后，比丘应当生起这样的心念：'我将不会执著自己的见解，不会固执己见，将容易舍弃。'"

184. ‘‘Tatrāvuso , bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato’ti? Sace, āvuso , bhikkhu paccavekkhamāno evaṃ jānāti – ‘pāpiccho khomhi, pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi pāpiccho, na pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi attukkaṃsako paravambhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘attukkaṃsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anattukkaṃsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhābhibhūto’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu upanāhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu abhisaṅgī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ paṭippharāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.


这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"朋友们，在这里，比丘应当这样自我反省：'我是否有恶欲，被恶欲所控制？'朋友们，如果比丘反省后知道：'我有恶欲，被恶欲所控制'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我没有恶欲，没有被恶欲所控制'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否抬高自己，贬低他人？'朋友们，如果比丘反省后知道：'我抬高自己，贬低他人'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不抬高自己，不贬低他人'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否易怒，被怒所征服？'朋友们，如果比丘反省后知道：'我易怒，被怒所征服'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不易怒，不被怒所征服'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否易怒，因怒而怀恨？'朋友们，如果比丘反省后知道：'我易怒，因怒而怀恨'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不易怒，不因怒而怀恨'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否易怒，因怒而执著？'朋友们，如果比丘反省后知道：'我易怒，因怒而执著'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不易怒，不因怒而执著'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否易怒，说出与怒相近的话？'朋友们，如果比丘反省后知道：'我易怒，说出与怒相近的话'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不易怒，不说出与怒相近的话'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否被指责时反驳指责者？'朋友们，如果比丘反省后知道：'我被指责时反驳指责者'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我被指责时不反驳指责者'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。


‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ apasādemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ apasādemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakassa paccāropemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena na aññenaññaṃ paṭicarāmi, na bahiddhā kathaṃ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena apadāne na sampāyāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ , āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi makkhī paḷāsī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi issukī maccharī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi saṭho māyāvī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.


这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"再者，朋友们，比丘应当这样自我反省：'我是否被指责时贬低指责者？'朋友们，如果比丘反省后知道：'我被指责时贬低指责者'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我被指责时不贬低指责者'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否被指责时反过来指责指责者？'朋友们，如果比丘反省后知道：'我被指责时反过来指责指责者'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我被指责时不反过来指责指责者'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满？'朋友们，如果比丘反省后知道：'我被指责时以此事回避彼事，转移话题到外部，显示愤怒、嗔恨和不满'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我被指责时不以此事回避彼事，不转移话题到外部，不显示愤怒、嗔恨和不满'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否被指责时不能解释自己的行为？'朋友们，如果比丘反省后知道：'我被指责时不能解释自己的行为'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我被指责时能解释自己的行为'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否忘恩负义，好争论？'朋友们，如果比丘反省后知道：'我忘恩负义，好争论'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不忘恩负义，不好争论'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否嫉妒，吝啬？'朋友们，如果比丘反省后知道：'我嫉妒，吝啬'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不嫉妒，不吝啬'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否狡猾，欺诈？'朋友们，如果比丘反省后知道：'我狡猾，欺诈'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不狡猾，不欺诈'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。


‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi thaddho atimānī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? Sace, āvuso , bhikkhu paccavekkhamāno evaṃ jānāti – ‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Sace , āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesu.

‘‘Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṃ mukhanimittaṃ paccavekkhamāno, sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; no ce tattha passati rajaṃ vā aṅgaṇaṃ vā, teneva attamano hoti – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesū’’ti.

Idamavocāyasmā mahāmoggallāno. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.

Anumānasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Cetokhilasuttaṃ



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"再者，朋友们，比丘应当这样自我反省：'我是否固执，傲慢？'朋友们，如果比丘反省后知道：'我固执，傲慢'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不固执，不傲慢'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"再者，朋友们，比丘应当这样自我反省：'我是否执著自己的见解，固执己见，难以舍弃？'朋友们，如果比丘反省后知道：'我执著自己的见解，固执己见，难以舍弃'，那么，朋友们，这位比丘应当努力断除这些恶不善法。朋友们，如果比丘反省后知道：'我不执著自己的见解，不固执己见，容易舍弃'，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"朋友们，如果比丘反省后发现自己还没有断除所有这些恶不善法，那么，朋友们，这位比丘应当努力断除所有这些恶不善法。朋友们，如果比丘反省后发现自己已经断除所有这些恶不善法，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。
"朋友们，就像一个年轻的男子或女子，喜欢装扮，在清净明亮的镜子里或清澈的水盆里观察自己的面容，如果看到有灰尘或污垢，就会努力去除那灰尘或污垢；如果没有看到灰尘或污垢，就会感到满意，想：'这真是我的福气，我真是清净。'同样地，朋友们，如果比丘反省后发现自己还没有断除所有这些恶不善法，那么，朋友们，这位比丘应当努力断除所有这些恶不善法。朋友们，如果比丘反省后发现自己已经断除所有这些恶不善法，那么，朋友们，这位比丘应当以此喜悦和欢喜而住，日夜学习善法。"
尊者大目犍连如是说。那些比丘对尊者大目犍连的话感到满意，欢喜。
推理经第五结束。
心的荒蕪经

185. 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 –

‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā [cetasovinibaddhā (sī.), cetovinibaddhā (sāratthadīpanīṭīkā)] asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

‘‘Katamāssa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo appahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo appahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetokhilo appahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imāssa pañca cetokhilā appahīnā honti.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
如是我闻：一时，世尊住在舍卫城（现在的萨赫特-马赫特）祇树给孤独园。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，任何比丘如果没有断除五种心的荒蕪，没有切断五种心的束缚，他在这法与律中不可能达到增长、繁荣、广大 - 这是不可能的。
"什么是他没有断除的五种心的荒蕪？在这里，比丘们，比丘对导师怀疑、犹豫、不确信、不满意。比丘们，那个对导师怀疑、犹豫、不确信、不满意的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有断除的第一种心的荒蕪。
"再者，比丘们，比丘对法怀疑、犹豫、不确信、不满意...这就是他没有断除的第二种心的荒蕪。
"再者，比丘们，比丘对僧团怀疑、犹豫、不确信、不满意...这就是他没有断除的第三种心的荒蕪。
"再者，比丘们，比丘对学处怀疑、犹豫、不确信、不满意。比丘们，那个对学处怀疑、犹豫、不确信、不满意的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有断除的第四种心的荒蕪。
"再者，比丘们，比丘对同梵行者生气、不满、心中受伤、变得顽固。比丘们，那个对同梵行者生气、不满、心中受伤、变得顽固的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有断除的第五种心的荒蕪。这些就是他没有断除的五种心的荒蕪。

186. ‘‘Katamāssa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāme avītarāgo [avigatarāgo (katthaci)] hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… evamassāyaṃ dutiyo cetasovinibandho asamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu rūpe avītarāgo hoti…pe… evamassāyaṃ tatiyo cetasovinibandho asamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho asamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya . Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imāssa pañca cetasovinibandhā asamucchinnā honti.

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

187. ‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

‘‘Katamāssa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo pahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo pahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ catuttho cetokhilo pahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano [attamano (sī. pī.)] anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imāssa pañca cetokhilā pahīnā honti.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"什么是他没有切断的五种心的束缚？在这里，比丘们，比丘对欲望没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱。比丘们，那个对欲望没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有切断的第一种心的束缚。
"再者，比丘们，比丘对身体没有离贪...这就是他没有切断的第二种心的束缚。
"再者，比丘们，比丘对色没有离贪...这就是他没有切断的第三种心的束缚。
"再者，比丘们，比丘吃到肚子饱胀，然后专注于卧乐、靠乐、睡眠乐而住。比丘们，那个吃到肚子饱胀，然后专注于卧乐、靠乐、睡眠乐而住的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有切断的第四种心的束缚。
"再者，比丘们，比丘为了投生某个天众而修梵行，想：'以此戒、或此誓、或此苦行、或此梵行，我将成为天神或某种天神。'比丘们，那个为了投生某个天众而修梵行，想：'以此戒、或此誓、或此苦行、或此梵行，我将成为天神或某种天神'的比丘，他的心不倾向于热忱、专注、坚持、精进。如果他的心不倾向于热忱、专注、坚持、精进，这就是他没有切断的第五种心的束缚。这些就是他没有切断的五种心的束缚。
"比丘们，任何比丘如果没有断除这五种心的荒蕪，没有切断这五种心的束缚，他在这法与律中不可能达到增长、繁荣、广大 - 这是不可能的。
"比丘们，任何比丘如果已断除五种心的荒蕪，已完全切断五种心的束缚，他在这法与律中必定会达到增长、繁荣、广大 - 这是可能的。
"什么是他已断除的五种心的荒蕪？在这里，比丘们，比丘对导师不怀疑、不犹豫、确信、满意。比丘们，那个对导师不怀疑、不犹豫、确信、满意的比丘，他的心倾向于热忱、专注、坚持、精进。如果他的心倾向于热忱、专注、坚持、精进，这就是他已断除的第一种心的荒蕪。
"再者，比丘们，比丘对法不怀疑、不犹豫、确信、满意...这就是他已断除的第二种心的荒蕪。
"再者，比丘们，比丘对僧团不怀疑、不犹豫、确信、满意...这就是他已断除的第三种心的荒蕪。
"再者，比丘们，比丘对学处不怀疑、不犹豫、确信、满意...这就是他已断除的第四种心的荒蕪。
"再者，比丘们，比丘对同梵行者不生气、不不满、心中不受伤、不变得顽固。比丘们，那个对同梵行者不生气、不不满、心中不受伤、不变得顽固的比丘，他的心倾向于热忱、专注、坚持、精进。如果他的心倾向于热忱、专注、坚持、精进，这就是他已断除的第五种心的荒蕪。这些就是他已断除的五种心的荒蕪。

188. ‘‘Katamāssa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti…pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho susamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imāssa pañca cetasovinibandhā susamucchinnā honti.

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

189. ‘‘So chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhīyeva pañcamī. Sa kho so, bhikkhave, evaṃ ussoḷhīpannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti. Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cetokhilasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Vanapatthasuttaṃ

190. 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 – ‘‘vanapatthapariyāyaṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"什么是他已完全切断的五种心的束缚？在这里，比丘们，比丘对欲望已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱。比丘们，那个对欲望已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱的比丘，他的心倾向于热忱、专注、坚持、精进。如果他的心倾向于热忱、专注、坚持、精进，这就是他已完全切断的第一种心的束缚。
"再者，比丘们，比丘对身体已离贪...对色已离贪...不吃到肚子饱胀，然后专注于卧乐、靠乐、睡眠乐而住。比丘们，那个不吃到肚子饱胀，然后专注于卧乐、靠乐、睡眠乐而住的比丘，他的心倾向于热忱、专注、坚持、精进。如果他的心倾向于热忱、专注、坚持、精进，这就是他已完全切断的第四种心的束缚。
"再者，比丘们，比丘不为了投生某个天众而修梵行，不想：'以此戒、或此誓、或此苦行、或此梵行，我将成为天神或某种天神。'比丘们，那个不为了投生某个天众而修梵行，不想：'以此戒、或此誓、或此苦行、或此梵行，我将成为天神或某种天神'的比丘，他的心倾向于热忱、专注、坚持、精进。如果他的心倾向于热忱、专注、坚持、精进，这就是他已完全切断的第五种心的束缚。这些就是他已完全切断的五种心的束缚。
"比丘们，任何比丘如果已断除这五种心的荒蕪，已完全切断这五种心的束缚，他在这法与律中必定会达到增长、繁荣、广大 - 这是可能的。
"他修习具足欲定勤行的神足，修习具足精进定勤行的神足，修习具足心定勤行的神足，修习具足观定勤行的神足，精进为第五。比丘们，这样具足十五支的精进的比丘能够厌离，能够觉悟，能够证得无上安稳。比丘们，就像母鸡有八个、十个或十二个蛋。如果母鸡正确地孵蛋，正确地保暖，正确地照料。即使那母鸡不生起这样的愿望：'啊，愿我的小鸡用脚爪尖或鸟喙啄破蛋壳，安全地出生！'但是那些小鸡仍然能够用脚爪尖或鸟喙啄破蛋壳，安全地出生。同样地，比丘们，这样具足十五支的精进的比丘能够厌离，能够觉悟，能够证得无上安稳。"
世尊如是说。那些比丘对世尊的话感到满意，欢喜。
心的荒蕪经第六结束。
林野经
如是我闻：一时，世尊住在舍卫城（现在的萨赫特-马赫特）祇树给孤独园。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说："比丘们，我将为你们讲解林野的方法，请听，请仔细作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：

191. ‘‘Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

192. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena , bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

193. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito . Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"在这里，比丘们，比丘依靠某个林野而住。当他依靠那个林野而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 也难以获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个林野而住，当我依靠这个林野而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 也难以获得。'比丘们，这位比丘应当在夜间或白天离开那个林野，不应继续住在那里。
"再者，比丘们，比丘依靠某个林野而住。当他依靠那个林野而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个林野而住。当我依靠这个林野而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。我不是为了衣服而从在家生活出家为无家者，不是为了食物...不是为了住处...不是为了病人所需的药品而从在家生活出家为无家者。然而，当我依靠这个林野而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。'比丘们，这位比丘即使经过考虑也应当离开那个林野，不应继续住在那里。
"再者，比丘们，比丘依靠某个林野而住。当他依靠那个林野而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个林野而住。当我依靠这个林野而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。我不是为了衣服而从在家生活出家为无家者，不是为了食物...不是为了住处...不是为了病人所需的药品而从在家生活出家为无家者。然而，当我依靠这个林野而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。'比丘们，这位比丘即使经过考虑也应当继续住在那个林野，不应离开。

194. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti . Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

195. ‘‘Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati …pe… aññataraṃ nigamaṃ upanissāya viharati…pe… aññataraṃ nagaraṃ upanissāya viharati…pe… aññataraṃ janapadaṃ upanissāya viharati…pe… aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.

196. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṃ, nānubandhitabbo.



这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"再者，比丘们，比丘依靠某个林野而住。当他依靠那个林野而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个林野而住。当我依靠这个林野而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。'比丘们，这位比丘应当终生住在那个林野，不应离开。
"在这里，比丘们，比丘依靠某个村庄而住...依靠某个市镇而住...依靠某个城市而住...依靠某个国家而住...依靠某个人而住。当他依靠那个人而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个人而住。当我依靠这个人而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。'比丘们，这位比丘应当在夜间或白天不告而别那个人，不应跟随他。
"再者，比丘们，比丘依靠某个人而住。当他依靠那个人而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个人而住。当我依靠这个人而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。我不是为了衣服而从在家生活出家为无家者，不是为了食物...不是为了住处...不是为了病人所需的药品而从在家生活出家为无家者。然而，当我依靠这个人而住时，未建立的念不能建立，未定的心不能入定，未尽的漏不能灭尽，未证得的无上安稳不能证得。'比丘们，这位比丘即使经过考虑也应当告别那个人而离开，不应跟随他。

197. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṃ.

198. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi . Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī’’ti [api paṇujjamānenāti (?)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Madhupiṇḍikasuttaṃ

199. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi. Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ [jaṅghavihāraṃ (ka.)] anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca – ‘‘kiṃvādī samaṇo kimakkhāyī’’ti? ‘‘Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.

‘‘Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā , jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.




"再者，比丘们，比丘依靠某个人而住。当他依靠那个人而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个人而住。当我依靠这个人而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。但是那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 难以获得。我不是为了衣服而从在家生活出家为无家者，不是为了食物...不是为了住处...不是为了病人所需的药品而从在家生活出家为无家者。然而，当我依靠这个人而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。'比丘们，这位比丘即使经过考虑也应当跟随那个人，不应离开。
"再者，比丘们，比丘依靠某个人而住。当他依靠那个人而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。那么，比丘们，这位比丘应当这样思考：'我依靠这个人而住。当我依靠这个人而住时，未建立的念能够建立，未定的心能够入定，未尽的漏能够灭尽，未证得的无上安稳能够证得。而且那些出家人应当获得的生活必需品 - 衣服、食物、住处、病人所需的药品 - 容易获得。'比丘们，这位比丘应当终生跟随那个人，不应离开，即使被驱逐也应如此。"
世尊如是说。那些比丘对世尊的话感到满意，欢喜。
林野经第七结束。
蜜丸经
如是我闻：一时，世尊住在释迦族的迦毗罗卫城（现在的皮普拉瓦）尼拘律园。那时，世尊在上午穿好衣服，拿着钵和外衣，进入迦毗罗卫城乞食。在迦毗罗卫城乞食完毕，饭后返回，为了午休来到大林。进入大林后，在一棵木苹果树下坐下午休。那时，持杖释迦族人在散步、漫步时来到大林。进入大林后，来到木苹果树，来到世尊那里。来到后，与世尊互相问候。互相问候、寒暄之后，拄着杖站在一旁。站在一旁的持杖释迦族人对世尊如是说："沙门有什么主张，宣说什么？""朋友，我的主张是：在有天神、魔罗、梵天的世界，在有沙门、婆罗门、天神和人的众生中，不与世间任何人争论；而且，对于那个离欲而住、无疑惑、断除顾虑、对有无离贪的婆罗门，诸想不随行。朋友，我是这样主张，这样宣说的。"
当这样说时，持杖释迦族人摇头、吐舌，皱起三道眉纹，拄着杖离开。

200. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca – ‘kiṃvādī samaṇo kimakkhāyī’ti?

‘‘Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ – yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti. ‘‘Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī’’ti.

201. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī’’ti? ‘‘Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ , esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.




那时，世尊在傍晚从独处中出来，来到尼拘律园。来到后，坐在准备好的座位上。坐下后，世尊对比丘们说："比丘们，我今天上午穿好衣服，拿着钵和外衣，进入迦毗罗卫城乞食。在迦毗罗卫城乞食完毕，饭后返回，为了午休来到大林。进入大林后，在一棵木苹果树下坐下午休。比丘们，那时持杖释迦族人在散步、漫步时来到大林。进入大林后，来到木苹果树，来到我这里。来到后，与我互相问候。互相问候、寒暄之后，拄着杖站在一旁。比丘们，站在一旁的持杖释迦族人对我如是说：'沙门有什么主张，宣说什么？'
"比丘们，当这样说时，我对持杖释迦族人如是说：'朋友，我的主张是：在有天神、魔罗、梵天的世界，在有沙门、婆罗门、天神和人的众生中，不与世间任何人争论；而且，对于那个离欲而住、无疑惑、断除顾虑、对有无离贪的婆罗门，诸想不随行。朋友，我是这样主张，这样宣说的。'比丘们，当这样说时，持杖释迦族人摇头、吐舌，皱起三道眉纹，拄着杖离开。"
当这样说时，一位比丘对世尊如是说："尊者，世尊有什么主张，在有天神、魔罗、梵天的世界，在有沙门、婆罗门、天神和人的众生中，不与世间任何人争论呢？尊者，对于离欲而住的世尊，那个无疑惑、断除顾虑、对有无离贪的婆罗门，诸想如何不随行呢？""比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头，这就是嗔随眠的尽头，这就是见随眠的尽头，这就是疑随眠的尽头，这就是慢随眠的尽头，这就是有贪随眠的尽头，这就是无明随眠的尽头，这就是拿棍、拿刀、争吵、争论、争执、你你我我、诽谤、妄语的尽头。在这里，这些恶不善法完全灭尽。"世尊如是说。说完这些后，善逝从座位起身，进入精舍。

202. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti . Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti.



那时，在世尊离开不久后，那些比丘想到："朋友们，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍：'比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。'谁能详细解释世尊简略说的、未详细解释意义的这个教导呢？"那些比丘又想到："尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略说的、未详细解释意义的这个教导。我们何不去见尊者大迦旃延，去了之后向尊者大迦旃延请教这个问题呢？"
于是那些比丘来到尊者大迦旃延那里。来到后，与尊者大迦旃延互相问候。互相问候、寒暄之后，坐在一旁。坐在一旁的那些比丘对尊者大迦旃延如是说："朋友迦旃延，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍：'比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。'朋友迦旃延，在世尊离开不久后，我们想到：'朋友们，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍："比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。"谁能详细解释世尊简略说的、未详细解释意义的这个教导呢？'朋友迦旃延，我们又想到：'尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略说的、未详细解释意义的这个教导。我们何不去见尊者大迦旃延，去了之后向尊者大迦旃延请教这个问题呢？'请尊者大迦旃延解释。"

203. ‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā , amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti. ‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā’’ti [agarukatvā (sī.), agarukaritvā (syā. pī.)]. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –




"朋友们，就像一个寻求精华、探索精华、追求精华的人，在一棵高大的有精华的树前，越过了根，越过了树干，认为应该在枝叶中寻找精华；同样地，诸位尊者在导师面前，越过了那位世尊，认为应该向我们请教这个问题。朋友们，那位世尊知道就知道，看到就看到，是眼、是智、是法、是梵，是说者、宣说者、义理的引导者、不死的施与者、法的主人、如来。那正是你们应该向世尊请教这个问题的时候。世尊如何回答，你们就应该如何记住。""确实如此，朋友迦旃延，世尊知道就知道，看到就看到，是眼、是智、是法、是梵，是说者、宣说者、义理的引导者、不死的施与者、法的主人、如来。那正是我们应该向世尊请教这个问题的时候。世尊如何回答，我们就应该如何记住。但是尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略说的、未详细解释意义的这个教导。请尊者大迦旃延不要嫌麻烦，为我们解释。""那么，朋友们，请听，请仔细作意，我将说。""是的，朋友。"那些比丘回答尊者大迦旃延。尊者大迦旃延如是说：

204. ‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti . Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

‘‘Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti , yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

‘‘So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. So vatāvuso, sotasmiṃ sati sadde sati…pe… ghānasmiṃ sati gandhe sati…pe… jivhāya sati rase sati…pe… kāyasmiṃ sati phoṭṭhabbe sati…pe… manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

‘‘So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. So vatāvuso, sotasmiṃ asati sadde asati…pe… ghānasmiṃ asati gandhe asati…pe… jivhāya asati rase asati…pe… kāyasmiṃ asati phoṭṭhabbe asati…pe… manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.



"朋友们，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍：'比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。'朋友们，我对世尊简略说的、未详细解释意义的这个教导，如此理解其详细意义：
"朋友们，缘眼和色生起眼识，三者和合触，以触为缘生受，所感受的即认知，所认知的即寻思，所寻思的即戏论，所戏论的即是使人对过去、未来、现在的眼所识别的色产生戏论想的诸法的根源。朋友们，缘耳和声...缘鼻和香...缘舌和味...缘身和触...朋友们，缘意和法生起意识，三者和合触，以触为缘生受，所感受的即认知，所认知的即寻思，所寻思的即戏论，所戏论的即是使人对过去、未来、现在的意所识别的法产生戏论想的诸法的根源。
"朋友们，当有眼、有色、有眼识时，会施设触的概念，这是可能的。当有触的概念时，会施设受的概念，这是可能的。当有受的概念时，会施设想的概念，这是可能的。当有想的概念时，会施设寻的概念，这是可能的。当有寻的概念时，会施设戏论想的诸法生起的概念，这是可能的。朋友们，当有耳、有声...当有鼻、有香...当有舌、有味...当有身、有触...当有意、有法、有意识时，会施设触的概念，这是可能的。当有触的概念时，会施设受的概念，这是可能的。当有受的概念时，会施设想的概念，这是可能的。当有想的概念时，会施设寻的概念，这是可能的。当有寻的概念时，会施设戏论想的诸法生起的概念，这是可能的。
"朋友们，当无眼、无色、无眼识时，会施设触的概念，这是不可能的。当无触的概念时，会施设受的概念，这是不可能的。当无受的概念时，会施设想的概念，这是不可能的。当无想的概念时，会施设寻的概念，这是不可能的。当无寻的概念时，会施设戏论想的诸法生起的概念，这是不可能的。朋友们，当无耳、无声...当无鼻、无香...当无舌、无味...当无身、无触...当无意、无法、无意识时，会施设触的概念，这是不可能的。当无触的概念时，会施设受的概念，这是不可能的。当无受的概念时，会施设想的概念，这是不可能的。当无想的概念时，会施设寻的概念，这是不可能的。当无寻的概念时，会施设戏论想的诸法生起的概念，这是不可能的。


‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

205. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ , esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivādatuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti. ‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca [evemeva ca (ka.)] naṃ dhārethā’’ti.

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ. Ko nāmo ayaṃ [ko nāmāyaṃ (syā.)], bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyo tveva naṃ dhārehī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Dvedhāvitakkasuttaṃ


"朋友们，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍：'比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。'朋友们，我对世尊简略说的、未详细解释意义的这个教导，如此理解其详细意义。如果你们尊者们想要的话，可以去见世尊，请教这个问题。世尊如何回答，你们就应该如何记住。"
那时，那些比丘对尊者大迦旃延的话感到满意和欢喜，从座位起身，来到世尊那里。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的那些比丘对世尊如是说："尊者，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍：'比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头...在这里，这些恶不善法完全灭尽。'尊者，在世尊离开不久后，我们想到：'朋友们，世尊简略地说了这个教导，没有详细解释其意义就从座位起身，进入精舍："比丘，从哪里生起，使人产生戏论想的诸法。如果在那里没有可喜的、可赞的、可执着的，这就是贪随眠的尽头，这就是嗔随眠的尽头，这就是见随眠的尽头，这就是疑随眠的尽头，这就是慢随眠的尽头，这就是有贪随眠的尽头，这就是无明随眠的尽头，这就是拿棍、拿刀、争吵、争论、争执、你你我我、诽谤、妄语的尽头。在这里，这些恶不善法完全灭尽。"谁能详细解释世尊简略说的、未详细解释意义的这个教导呢？'尊者，我们又想到：'尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略说的、未详细解释意义的这个教导。我们何不去见尊者大迦旃延，去了之后向尊者大迦旃延请教这个问题呢？'于是，尊者，我们来到尊者大迦旃延那里。来到后，我们向尊者大迦旃延请教了这个问题。尊者，尊者大迦旃延用这些方式、这些词句、这些文字为我们解释了意义。""比丘们，大迦旃延是智者，大迦旃延是大智慧者。比丘们，如果你们向我请教这个问题，我也会像大迦旃延那样回答。这就是它的意义。你们应该这样记住。"
当这样说时，尊者阿难对世尊如是说："尊者，就像一个饥饿虚弱的人得到了一块蜜糖，他无论从哪里品尝，都会得到甜美无比的味道。同样地，尊者，一个有智慧的比丘，无论从哪个角度用智慧思考这个法门的意义，都会得到满足，都会得到心的净信。尊者，这个法门叫什么名字？""因此，阿难，你应该记住这个法门叫做'蜜丸法门'。"
世尊如是说。尊者阿难对世尊的话感到满意，欢喜。
蜜丸经第八结束。
二分寻经

206. 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 –

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.

207. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’ [anibbānasaṃvattaniko’’ti (?)]. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva [atītakālikakiriyāpadāniyeva] vinodameva [atītakālikakiriyāpadāniyeva] byantameva [byanteva (sī. syā. pī.)] naṃ akāsiṃ.

208. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave…pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.



如是我闻：一时，世尊住在舍卫城（现在的沙黑特-马黑特）祇树给孤独园。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，在我还未觉悟、还是菩萨时，我想到：'我应该把寻分成两类来安住。'于是，比丘们，我把欲寻、恚寻、害寻归为一类；把出离寻、无恚寻、无害寻归为另一类。
"比丘们，当我如此不放逸、热忱、专注地安住时，生起了欲寻。我了知：'这欲寻在我内心生起了。它导致自害，导致他害，导致两者俱害，灭智慧，属烦恼分，不导向涅槃。'比丘们，当我思惟'它导致自害'时，它就消失了；当我思惟'它导致他害'时，它就消失了；当我思惟'它导致两者俱害'时，它就消失了；当我思惟'它灭智慧，属烦恼分，不导向涅槃'时，它就消失了。比丘们，每当欲寻生起时，我就舍弃它，驱除它，使它灭尽。
"比丘们，当我如此不放逸、热忱、专注地安住时，生起了恚寻...生起了害寻。我了知：'这害寻在我内心生起了。它导致自害，导致他害，导致两者俱害，灭智慧，属烦恼分，不导向涅槃。'比丘们，当我思惟'它导致自害'时，它就消失了；当我思惟'它导致他害'时，它就消失了；当我思惟'它导致两者俱害'时，它就消失了；当我思惟'它灭智慧，属烦恼分，不导向涅槃'时，它就消失了。比丘们，每当害寻生起时，我就舍弃它，驱除它，使它灭尽。
"比丘们，比丘经常思惟、考察什么，他的心就倾向于什么。比丘们，如果比丘经常思惟、考察欲寻，他就舍弃了出离寻，多作欲寻，他的心就倾向于欲寻。比丘们，如果比丘经常思惟、考察恚寻...比丘们，如果比丘经常思惟、考察害寻，他就舍弃了无害寻，多作害寻，他的心就倾向于害寻。比丘们，就像在雨季最后一个月，秋收时节，牧牛人看管牛群。他用棍子从这里那里驱赶它们，阻止它们，约束它们。为什么呢？比丘们，因为那牧牛人看到由此会导致杀戮、束缚、损失或责备。同样地，比丘们，我看到不善法的过患、卑劣、污秽，看到善法在出离上的功德、清净分。

209. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya . Kāye kilante [kilamante (ka.)] cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi [ekodi karomi (pī.)] samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti [ugghāṭīti (syā. ka.), ūhanīti (pī.)].

210. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko…pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave…pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya , tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā [ete (ka.)] gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti.

211. ‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, 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.



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"比丘们，当我如此不放逸、热忱、专注地安住时，生起了出离寻。我了知：'这出离寻在我内心生起了。它不导致自害，不导致他害，不导致两者俱害，增长智慧，不属烦恼分，导向涅槃。'比丘们，即使我整夜思惟、考察它，我也不见由此而有任何危险。比丘们，即使我整日思惟、考察它，我也不见由此而有任何危险。比丘们，即使我日夜思惟、考察它，我也不见由此而有任何危险。但是，如果我过长时间思惟、考察，身体会疲劳。身体疲劳时，心就会散乱。心散乱时，就远离定。因此，比丘们，我使内心安住、平静、专一、入定。为什么呢？为了'我的心不要散乱'。
"比丘们，当我如此不放逸、热忱、专注地安住时，生起了无恚寻...生起了无害寻。我了知：'这无害寻在我内心生起了。它不导致自害，不导致他害，不导致两者俱害，增长智慧，不属烦恼分，导向涅槃。'比丘们，即使我整夜思惟、考察它，我也不见由此而有任何危险。比丘们，即使我整日思惟、考察它，我也不见由此而有任何危险。比丘们，即使我日夜思惟、考察它，我也不见由此而有任何危险。但是，如果我过长时间思惟、考察，身体会疲劳。身体疲劳时，心就会散乱。心散乱时，就远离定。因此，比丘们，我使内心安住、平静、专一、入定。为什么呢？为了'我的心不要散乱'。
"比丘们，比丘经常思惟、考察什么，他的心就倾向于什么。比丘们，如果比丘经常思惟、考察出离寻，他就舍弃了欲寻，多作出离寻，他的心就倾向于出离寻。比丘们，如果比丘经常思惟、考察无恚寻...比丘们，如果比丘经常思惟、考察无害寻，他就舍弃了害寻，多作无害寻，他的心就倾向于无害寻。比丘们，就像在夏季最后一个月，当所有庄稼都收到村里后，牧牛人看管牛群。他在树下或露天只需要保持正念：'那些是牛。'同样地，比丘们，我只需要保持正念：'这些是法。'
"比丘们，我的精进已经发起，不松懈，念已建立，不忘失，身已轻安，不紧张，心已入定，专一。比丘们，我离欲、离不善法，有寻有伺，由离生喜乐，成就初禅而住。由寻伺寂静，内心清净，心一境性，无寻无伺，定生喜乐，成就第二禅而住。离喜而住，保持舍心，正念正知，以身受乐，如圣者所说的'舍念乐住'，成就第三禅而住。舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，成就第四禅而住。

212. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

213. ‘‘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…pe… ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

214. ‘‘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, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趣向宿命随念智。我忆念种种宿世，即：一生、二生...如是我忆念种种宿世，形貌与特征俱全。比丘们，这是我在夜晚第一时分所证得的第一明；无明灭除，明生起；黑暗消失，光明出现；这是不放逸、热忱、专注安住者所应得的。
"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趣向有情死生智。我以清净超人的天眼，见到有情死时、生时...这些尊贵的有情具足身恶行...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，了知有情随业而行。比丘们，这是我在夜晚中分所证得的第二明；无明灭除，明生起；黑暗消失，光明出现；这是不放逸、热忱、专注安住者所应得的。
"当心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，我引导心趣向漏尽智。我如实知道：'这是苦'，如实知道：'这是苦集'，如实知道：'这是苦灭'，如实知道：'这是趣向苦灭之道'。我如实知道：'这些是漏'，如实知道：'这是漏集'，如实知道：'这是漏灭'，如实知道：'这是趣向漏灭之道'。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，我知道：'生已尽，梵行已立，所作已办，不受后有'。比丘们，这是我在夜晚后分所证得的第三明；无明灭除，明生起；黑暗消失，光明出现；这是不放逸、热忱、专注安住者所应得的。

215. ‘‘Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ [anayabyasanaṃ tanuttaṃ (sī. syā. pī.)] āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya . Ayaṃ cevettha attho – mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho , bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

‘‘Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave , rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.

10. Vitakkasaṇṭhānasuttaṃ




"比丘们，就像在森林中有一个大低洼水池。有一大群鹿依靠它而生活。有一个人出现了，他不想让它们得到利益，不想让它们得到幸福，不想让它们得到安稳。他会封闭那条安全、平坦、令人愉悦的道路，开辟一条危险的道路，放置诱饵，安排猎人。这样，比丘们，那大群鹿过后就会遭遇灾难和衰败。但是，比丘们，如果有另一个人出现，他想让那大群鹿得到利益，得到幸福，得到安稳。他会开放那条安全、平坦、令人愉悦的道路，封闭危险的道路，移除诱饵，驱散猎人。这样，比丘们，那大群鹿过后就会增长、繁荣、兴盛。
"比丘们，我举这个比喻是为了说明其中的意义。这里的意义是：'大低洼水池'是欲望的代称。'大群鹿'是众生的代称。'不想让它们得到利益、幸福、安稳的人'是魔罗波旬的代称。'危险的道路'是八邪道的代称，即：邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。'诱饵'是贪欲的代称。'猎人'是无明的代称。'想让它们得到利益、幸福、安稳的人'是如来、阿罗汉、正等正觉者的代称。'安全、平坦、令人愉悦的道路'是八正道的代称，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
"因此，比丘们，我已开放了安全、平坦、令人愉悦的道路，封闭了危险的道路，移除了诱饵，驱散了猎人。比丘们，凡是导师为了弟子们的利益，出于慈悲而应该做的，我都已经为你们做了。比丘们，这些是树根，这些是空闲处；比丘们，你们要禅修，不要放逸，不要后悔。这是我对你们的教诫。"
世尊如是说。那些比丘对世尊的话感到满意，欢喜。
二分寻经第九结束。
寻止息经

216. 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 –

‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti [ekodibhoti (syā. ka.)] samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya [abhinivajjeyya (sī. pī.)]; evameva kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

217. ‘‘Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

218. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo. Tassa tesaṃ vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.




如是我闻：一时，世尊住在舍卫城（现在的沙黑特-马黑特）祇树给孤独园。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，专注于增上心的比丘应当时常作意五种相。哪五种？比丘们，在此，当比丘缘于某相、作意某相时，生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当从那相转而作意另一与善相应的相。当他从那相转而作意另一与善相应的相时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，就像熟练的木匠或木匠学徒用细楔子驱出、除去、移开粗楔子；同样地，比丘们，当比丘缘于某相、作意某相时，生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当从那相转而作意另一与善相应的相。当他从那相转而作意另一与善相应的相时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。
"比丘们，如果当那比丘从那相转而作意另一与善相应的相时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当审察那些寻的过患：'这些寻确实是不善的，这些寻确实是有过失的，这些寻确实会带来痛苦的果报。'当他审察那些寻的过患时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，就像一个爱好装饰的年轻男子或女子，如果有蛇尸、狗尸或人尸挂在颈上，会感到厌恶、羞耻、憎恶；同样地，比丘们，如果当那比丘从那相转而作意另一与善相应的相时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当审察那些寻的过患：'这些寻确实是不善的，这些寻确实是有过失的，这些寻确实会带来痛苦的果报。'当他审察那些寻的过患时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。
"比丘们，如果当那比丘审察那些寻的过患时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当对那些寻不作意、不注意。当他对那些寻不作意、不注意时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，就像一个有眼的人不想看到进入视野的色，他会闭眼或转向别处；同样地，比丘们，如果当那比丘审察那些寻的过患时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，它们就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。

219. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ. Tassa tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyya’nti. So saṇikaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yaṃnūnāhaṃ tiṭṭheyya’nti. So tiṭṭheyya . Tassa evamassa – ‘kiṃ nu kho ahaṃ ṭhito? Yaṃnūnāhaṃ nisīdeyya’nti. So nisīdeyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ nisinno? Yaṃnūnāhaṃ nipajjeyya’nti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā [abhinissajjetvā (syā.)] sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

220. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya [dante + abhidantaṃ + ādhāyāti ṭīkāyaṃ padacchedo, dantebhīti panettha karaṇattho yutto viya dissati] jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ . Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.




"比丘们，如果当那比丘对那些寻不作意、不注意时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，那么，比丘们，该比丘应当作意那些寻的寻行止息。当他作意那些寻的寻行止息时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，就像一个人快速行走。他想：'我为什么快速行走？不如我慢慢走。'于是他慢慢走。他又想：'我为什么慢慢走？不如我站住。'于是他站住。他又想：'我为什么站着？不如我坐下。'于是他坐下。他又想：'我为什么坐着？不如我躺下。'于是他躺下。这样，比丘们，那人逐渐舍弃粗重的姿势，采取更细微的姿势。同样地，比丘们，如果当那比丘对那些寻不作意、不注意时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻，它们就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。
"比丘们，如果当那比丘作意那些寻的寻行止息时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻。那么，比丘们，该比丘应当咬紧牙关，舌抵上颚，以心制心、压制、炙烤。当他咬紧牙关，舌抵上颚，以心制心、压制、炙烤时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，就像一个强壮的人抓住一个较弱的人的头、颈或肩，制服他、压制他、炙烤他；同样地，比丘们，如果当那比丘作意那些寻的寻行止息时，仍然生起与欲相应、与嗔相应、与痴相应的恶不善寻。那么，比丘们，该比丘应当咬紧牙关，舌抵上颚，以心制心、压制、炙烤。当他咬紧牙关，舌抵上颚，以心制心、压制、炙烤时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。

221. ‘‘Yato kho [yato ca kho (syā. ka.)], bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Ayaṃ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati, yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati. Acchecchi taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vitakkasaṇṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

Sīhanādavaggo niṭṭhito dutiyo.



"比丘们，当比丘缘于某相、作意某相时，生起与欲相应、与嗔相应、与痴相应的恶不善寻，他从那相转而作意另一与善相应的相时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。当他审察那些寻的过患时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。当他对那些寻不作意、不注意时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。当他作意那些寻的寻行止息时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。当他咬紧牙关，舌抵上颚，以心制心、压制、炙烤时，那些与欲相应、与嗔相应、与痴相应的恶不善寻就会被舍弃，消失。由于舍弃它们，内心就会安住、平静、专一、入定。比丘们，这就称为比丘在寻的诸道路上得自在。他想要思惟的寻就思惟，不想要思惟的寻就不思惟。他已断除渴爱，解开结缚，以正确地通达我慢而作苦边际。"
世尊如是说。那些比丘对世尊的话感到满意，欢喜。
寻止息经第十结束。
狮子吼品第二结束。


Tassuddānaṃ –

Cūḷasīhanādalomahaṃsavaro, mahācūḷadukkhakkhandhaanumānikasuttaṃ;

Khilapatthamadhupiṇḍikadvidhāvitakka, pañcanimittakathā puna vaggo.


其摘要如下：
小狮子吼经和令人毛骨悚然经，
大经和小苦蕴经及类推经；
荒秽地经、蜜丸经、二分寻经，
五相经再次成为一品。


