3. Opammavaggo

1. Kakacūpamasuttaṃ

222. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī’’ti.

223. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ , bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso phagguna, āmantetī’’’ti. ‘‘Evaṃ , bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca – ‘‘satthā taṃ, āvuso phagguna, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca –

‘‘Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi? Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi – sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī’’ti? ‘‘Evaṃ, bhante’’ti. ‘‘Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito’’ti? ‘‘Evaṃ, bhante’’ti.



譬喻品
锯喻经
我是这样听说的 - 有一次，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂附近)祇树给孤独园。那时，尊者摩利耶伕古努与比丘尼们过分亲密地交往。尊者摩利耶伕古努与比丘尼们如此亲密地交往 - 如果有比丘当着尊者摩利耶伕古努的面说那些比丘尼的坏话，尊者摩利耶伕古努就会生气不悦，甚至引起争端。如果有比丘当着那些比丘尼的面说尊者摩利耶伕古努的坏话，那些比丘尼就会生气不悦，甚至引起争端。尊者摩利耶伕古努就是这样与比丘尼们亲密地交往。这时，有一位比丘来到世尊那里，向世尊礼拜后坐在一旁。坐在一旁的那位比丘对世尊说："尊者，尊者摩利耶伕古努与比丘尼们过分亲密地交往。尊者，尊者摩利耶伕古努就是这样与比丘尼们亲密地交往 - 如果有比丘当着尊者摩利耶伕古努的面说那些比丘尼的坏话，尊者摩利耶伕古努就会生气不悦，甚至引起争端。如果有比丘当着那些比丘尼的面说尊者摩利耶伕古努的坏话，那些比丘尼就会生气不悦，甚至引起争端。尊者，尊者摩利耶伕古努就是这样与比丘尼们亲密地交往。"
于是世尊对一位比丘说："比丘，你去以我的名义告诉摩利耶伕古努比丘：'朋友伕古努，老师叫你。'"那位比丘回答说："是，尊者。"他听从世尊的话，来到尊者摩利耶伕古努那里，对尊者摩利耶伕古努说："朋友伕古努，老师叫你。"尊者摩利耶伕古努回答说："是，朋友。"他听从那位比丘的话，来到世尊那里，向世尊礼拜后坐在一旁。世尊对坐在一旁的尊者摩利耶伕古努说：
"伕古努，据说你与比丘尼们过分亲密地交往，是真的吗？据说你就是这样与比丘尼们亲密地交往 - 如果有比丘当着你的面说那些比丘尼的坏话，你就会生气不悦，甚至引起争端。如果有比丘当着那些比丘尼的面说你的坏话，那些比丘尼就会生气不悦，甚至引起争端。据说你就是这样与比丘尼们亲密地交往，是真的吗？""是的，尊者。""伕古努，你不是出身良家，因信仰而从在家出家为无家者吗？""是的，尊者。"

224. ‘‘Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā [gehassitā (?)] chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ – ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

‘‘Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

‘‘Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna , ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

‘‘Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabba’’nti.

225. Atha kho bhagavā bhikkhū āmantesi – ‘‘ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ. Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ – ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha. Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

‘‘Seyyathāpi , bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ. Tañcassa eḷaṇḍehi sañchannaṃ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo [ojaharaṇiyo (ka.)] tā chetvā [tacchetvā (sī. syā. pī.)] bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.



"伕古努，对于出身良家、因信仰而从在家出家为无家者的你来说，与比丘尼们过分亲密地交往是不适当的。因此，伕古努，如果有人当着你的面说那些比丘尼的坏话，你应该放弃那些属于在家人的欲望和思想。伕古努，在这种情况下，你应该这样学习：'我的心不会改变，我不会说恶语，我会怀着慈心，为他人的利益着想，不怀恨意。'伕古努，你应该这样学习。
"因此，伕古努，如果有人当着你的面用手打那些比丘尼，用土块打她们，用棍棒打她们，用刀打她们。在这种情况下，你也应该放弃那些属于在家人的欲望和思想。伕古努，在这种情况下，你应该这样学习：'我的心不会改变，我不会说恶语，我会怀着慈心，为他人的利益着想，不怀恨意。'伕古努，你应该这样学习。
"因此，伕古努，如果有人当着你的面说你的坏话，在这种情况下，你也应该放弃那些属于在家人的欲望和思想。伕古努，在这种情况下，你应该这样学习：'我的心不会改变，我不会说恶语，我会怀着慈心，为他人的利益着想，不怀恨意。'伕古努，你应该这样学习。
"因此，伕古努，如果有人用手打你，用土块打你，用棍棒打你，用刀打你，在这种情况下，你也应该放弃那些属于在家人的欲望和思想。伕古努，在这种情况下，你应该这样学习：'我的心不会改变，我不会说恶语，我会怀着慈心，为他人的利益着想，不怀恨意。'伕古努，你应该这样学习。"
然后世尊对比丘们说："比丘们，有一次比丘们确实让我满意。那时，比丘们，我对比丘们说：'比丘们，我只吃一座食。比丘们，我只吃一座食时，感到少病、少恼、轻快、有力、安乐。来吧，比丘们，你们也只吃一座食。比丘们，你们只吃一座食时，也会感到少病、少恼、轻快、有力、安乐。'比丘们，我不需要对那些比丘们进行教导；比丘们，我只需要唤起那些比丘们的正念。
"比丘们，就像在平坦的四衢大道上，有一辆配备了鞭子的优良马车停在那里。一个熟练的驭者、调马师登上车，左手握缰绳，右手拿鞭子，可以随心所欲地驾驶马车前进或后退。同样地，比丘们，我不需要对那些比丘们进行教导；比丘们，我只需要唤起那些比丘们的正念。因此，比丘们，你们也要舍弃不善，致力于善法。这样，你们在这个法与律中就会得到增长、发展和广大。
"比丘们，就像在一个村庄或城镇附近有一片大沙罗树林。它被荆棘覆盖。有一个人出现了，他希望得到利益，希望得到幸福，希望得到安稳。他砍掉那些弯曲的、吸取养分的沙罗树枝，把它们搬到外面，彻底清理林内。他会好好照料那些笔直的、生长良好的沙罗树枝。比丘们，这样，这片沙罗树林在以后就会得到增长、发展和广大。同样地，比丘们，你们要舍弃不善，致力于善法。这样，你们在这个法与律中就会得到增长、发展和广大。

226. ‘‘Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato – ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.

‘‘Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – ‘‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’’ti. Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ udāhu mayhamevete [mayhevete (sī. pī.)] kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ? Yaṃnūnāhaṃ ayyaṃ vīmaṃseyya’nti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye [na kho ayye (sī. pī.)], kiñcī’ti. ‘No vata re kiñci, pāpi dāsi [pāpadāsi (syā. ka.)], divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ [bhūkuṭiṃ (sī. pī.), bhakuṭīṃ (syā.)] akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ; mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya’’’nti.

‘‘Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya’nti.

‘‘Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi [vi + ava + bhindi = vobhindi]. Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi – ‘passathayye, soratāya kammaṃ; passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.

‘‘Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi – ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.


"比丘们，从前在这个舍卫城里有一位名叫韦德希卡的女居士。比丘们，关于这位韦德希卡女居士，有这样美好的名声传开：'韦德希卡女居士温和，韦德希卡女居士谦逊，韦德希卡女居士平静。'比丘们，这位韦德希卡女居士有一个名叫卡利的女仆，她勤劳、不懒惰、工作井井有条。
"比丘们，这时卡利女仆心想：'我的主人有这样美好的名声传开：'韦德希卡女居士温和，韦德希卡女居士谦逊，韦德希卡女居士平静。'我的主人是真的内心没有愤怒，还是有愤怒但不表现出来？还是因为我的工作做得好，所以我的主人即使内心有愤怒也不表现出来？不如我来试探一下主人。'
"比丘们，于是卡利女仆天亮后才起床。比丘们，这时韦德希卡女居士对卡利女仆说：'喂，卡利！''什么事，夫人？''你怎么天亮后才起床？''夫人，没什么特别的原因。''什么，没有原因？你这个坏女仆，竟然天亮后才起床！'她生气不悦，皱起眉头。比丘们，这时卡利女仆心想：'我的主人确实内心有愤怒，只是不表现出来。是我的工作做得好，所以我的主人即使内心有愤怒也不表现出来。不如我再进一步试探主人。'
"比丘们，于是卡利女仆天亮很久后才起床。比丘们，这时韦德希卡女居士对卡利女仆说：'喂，卡利！''什么事，夫人？''你怎么天亮这么久才起床？''夫人，没什么特别的原因。''什么，没有原因？你这个坏女仆，竟然天亮这么久才起床！'她生气不悦，说出不悦的话。比丘们，这时卡利女仆心想：'我的主人确实内心有愤怒，只是不表现出来。是我的工作做得好，所以我的主人即使内心有愤怒也不表现出来。不如我再进一步试探主人。'
"比丘们，于是卡利女仆天亮更久后才起床。比丘们，这时韦德希卡女居士对卡利女仆说：'喂，卡利！''什么事，夫人？''你怎么天亮后才起床？''夫人，没什么特别的原因。''什么，没有原因？你这个坏女仆，竟然天亮后才起床！'她生气不悦，拿起门闩打在她头上，打破了她的头。比丘们，这时卡利女仆头破血流，向邻居们控诉：'看啊，各位！这就是温和的人做的事！这就是谦逊的人做的事！这就是平静的人做的事！怎么可以因为一个女仆天亮后才起床，就生气不悦，拿起门闩打在头上，打破头呢？'
"比丘们，后来韦德希卡女居士有了这样恶劣的名声传开：'韦德希卡女居士暴躁，韦德希卡女居士不谦逊，韦德希卡女居士不平静。'"


‘‘Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati. Taṃ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno [dhammaṃ yeva sakkaronto dhammaṃ garukaronto dhammaṃ apacāyamāno (sī. syā. pī.)] suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

227. ‘‘Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā ; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

228. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ [kuddālapiṭakaṃ (sī. syā. pī.)] ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti . So tatra tatra vikhaṇeyya [khaṇeyya (sī. syā. pī.)], tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya – ‘apathavī bhavasi, apathavī bhavasī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā , bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.



"比丘们，同样地，这里有些比丘只有在没有听到不悦耳的话时，才表现得温和、谦逊、平静。比丘们，当比丘听到不悦耳的话时，才能知道他是否真的'温和'、'谦逊'、'平静'。比丘们，我不称赞那些因为得到衣服、食物、住处、医药等必需品而变得易于劝导的比丘为'易受教导的'。为什么？比丘们，因为那样的比丘如果得不到这些必需品，就不会易于劝导，不会变得易受教导。比丘们，我称赞那些因为尊重法、重视法、尊敬法、崇拜法、恭敬法而变得易于劝导、易受教导的比丘为'易受教导的'。因此，比丘们，你们应该这样学习：'我们要尊重法、重视法、尊敬法、崇拜法、恭敬法，变得易于劝导，易受教导。'比丘们，你们应该这样学习。
"比丘们，有五种说话方式，他人可能用这些方式对你们说话 - 适时或不适时；真实或虚假；温和或粗暴；有益或无益；出于慈心或怀有恨意。比丘们，他人可能适时或不适时地对你们说话；比丘们，他人可能真实或虚假地对你们说话；比丘们，他人可能温和或粗暴地对你们说话；比丘们，他人可能有益或无益地对你们说话；比丘们，他人可能出于慈心或怀有恨意地对你们说话。比丘们，在这种情况下，你们应该这样学习：'我们的心不会改变，我们不会说恶语，我们会怀着慈心，为他人的利益着想，不怀恨意。我们会以慈心遍满那个人，以及以慈心遍满整个世界，广大、高尚、无量、无怨、无害。'比丘们，你们应该这样学习。
"比丘们，假设有一个人带着铲子和篮子来，说：'我要使这大地变成非地。'他在这里那里挖掘，在这里那里撒土，在这里那里吐唾沫，在这里那里小便，说：'变成非地吧，变成非地吧。'比丘们，你们怎么认为，这个人能使大地变成非地吗？""不能，尊者。""为什么？""尊者，因为这大地深厚无量，不容易使之变成非地。那个人只会徒劳无功。""同样地，比丘们，有五种说话方式，他人可能用这些方式对你们说话 - 适时或不适时；真实或虚假；温和或粗暴；有益或无益；出于慈心或怀有恨意。比丘们，他人可能适时或不适时地对你们说话；比丘们，他人可能真实或虚假地对你们说话；比丘们，他人可能温和或粗暴地对你们说话；比丘们，他人可能有益或无益地对你们说话；比丘们，他人可能出于慈心或怀有恨意地对你们说话。比丘们，在这种情况下，你们应该这样学习：'我们的心不会改变，我们不会说恶语，我们会怀着慈心，为他人的利益着想，不怀恨意。我们会以慈心遍满那个人，以及以如大地般广大、高尚、无量、无怨、无害的心遍满整个世界。'比丘们，你们应该这样学习。

229. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya. So evaṃ vadeyya – ‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

230. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya. So evaṃ vadeyya – ‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi saṃparitāpessāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya saṃparitāpeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṃ saṃparitāpetuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā…pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

231. ‘‘Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ [kaṭhalaṃ (sī. syā. pī.)] vā ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti . Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.



"比丘们，假设有一个人带着胭脂、姜黄、蓝色或红色染料来，说：'我要在这空中画画，使画像显现。'比丘们，你们怎么认为，这个人能在空中画画，使画像显现吗？""不能，尊者。""为什么？""尊者，因为空中无形无相。在那里不容易画画，使画像显现。那个人只会徒劳无功。""同样地，比丘们，有五种说话方式，他人可能用这些方式对你们说话 - 适时或不适时……'我们的心不会改变……我们会以如空一般广大、高尚、无量、无怨、无害的心遍满整个世界。'比丘们，你们应该这样学习。
"比丘们，假设有一个人带着燃烧的草把来，说：'我要用这燃烧的草把使恒河变热，使之沸腾。'比丘们，你们怎么认为，这个人能用燃烧的草把使恒河变热，使之沸腾吗？""不能，尊者。""为什么？""尊者，因为恒河深广无量。不容易用燃烧的草把使之变热，使之沸腾。那个人只会徒劳无功。""同样地，比丘们，有五种说话方式，他人可能用这些方式对你们说话 - 适时或不适时……'我们的心不会改变……我们会以如恒河一般广大、高尚、无量、无怨、无害的心遍满整个世界。'比丘们，你们应该这样学习。
"比丘们，假设有一个柔软的猫皮袋，经过充分揉搓，变得柔软如棉，没有任何声响。这时有一个人带着木棍或石头来，说：'我要使这个经过充分揉搓、柔软如棉、没有任何声响的猫皮袋发出沙沙声、咔嚓声。'比丘们，你们怎么认为，这个人能使那个经过充分揉搓、柔软如棉、没有任何声响的猫皮袋发出沙沙声、咔嚓声吗？""不能，尊者。""为什么？""尊者，因为那个猫皮袋经过充分揉搓，变得柔软如棉，没有任何声响。不容易使它发出沙沙声、咔嚓声。那个人只会徒劳无功。""同样地，比丘们，有五种说话方式，他人可能用这些方式对你们说话 - 适时或不适时；真实或虚假；温和或粗暴；有益或无益；出于慈心或怀有恨意。比丘们，他人可能适时或不适时地对你们说话；比丘们，他人可能真实或虚假地对你们说话；比丘们，他人可能温和或粗暴地对你们说话；比丘们，他人可能有益或无益地对你们说话；比丘们，他人可能出于慈心或怀有恨意地对你们说话。比丘们，在这种情况下，你们应该这样学习：'我们的心不会改变，我们不会说恶语，我们会怀着慈心，为他人的利益着想，不怀恨意。我们会以慈心遍满那个人，以及以如猫皮袋般广大、高尚、无量、无怨、无害的心遍满整个世界。'比丘们，你们应该这样学习。

232. ‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave , evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

233. ‘‘Imañca [imañce (?)] tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kakacūpamasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Alagaddūpamasuttaṃ

234. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa [gandhabādhipubbassa (ka.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti. Assosuṃ kho sambahulā bhikkhū – ‘‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Evaṃbyākho [evaṃ kho (?) bhagavato sammukhāyevassa ‘‘evaṃbyākho’’ti] ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.

Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti [samanuggāhanti (syā.)] samanubhāsanti – ‘‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ [abbhācikkhanaṃ (ka.)], na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… maṃsapesūpamā kāmā vuttā bhagavatā… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno [samanuggāhiyamāno (syā. vinayepi)] samanubhāsiyamāno tadeva [tatheva taṃ (vinaye)] pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.



"比丘们，即使强盗用双柄锯切割你们的肢体，如果你们因此而生起恶念，你们就不是我的追随者。比丘们，在这种情况下，你们应该这样学习：'我们的心不会改变，我们不会说恶语，我们会怀着慈心，为他人的利益着想，不怀恨意。我们会以慈心遍满那个人，以及以慈心遍满整个世界，广大、高尚、无量、无怨、无害。'比丘们，你们应该这样学习。
"比丘们，你们应当经常思维这个锯喻教导。比丘们，你们是否看到任何言语，无论大小，是你们不能忍受的？""没有，尊者。""因此，比丘们，你们应当经常思维这个锯喻教导。这将长期有益于你们，带来幸福。"
世尊如此说。那些比丘满意欢喜世尊的话。
第一锯喻经结束。
蛇喻经
我是这样听说的 - 有一次，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂附近)祇树给孤独园。那时，有一位名叫阿利吒的比丘，他以前是个驯鹰师，生起了这样的恶见："我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。"许多比丘听说："据说名叫阿利吒的比丘，他以前是个驯鹰师，生起了这样的恶见：'我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'"于是那些比丘来到阿利吒比丘那里，对阿利吒比丘说："阿利吒朋友，据说你真的生起了这样的恶见：'我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'是这样吗？""确实如此，朋友们，我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。"
那些比丘想要使阿利吒比丘远离这个恶见，就询问他、追问他、劝诫他说："阿利吒朋友，不要这样说，不要诽谤世尊，诽谤世尊是不好的，世尊不会这样说。阿利吒朋友，世尊以多种方式说那些障碍法是障碍，而且足以成为障碍。世尊说欲乐少味，多苦多恼，其中过患更多。世尊说欲乐如骨架...如肉块...如草把...如火坑...如梦...如借物...如树果...如屠刀...如剑刺...如蛇头，多苦多恼，其中过患更多。"即使这样，当那些比丘询问、追问、劝诫阿利吒比丘时，他仍然坚持、执著、固守那个恶见，说："朋友们，我确实如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。"

235. Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Assumha kho mayaṃ, bhante – ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha – ‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti?

‘‘Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ , na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.



当那些比丘无法使阿利吒比丘远离这个恶见时，他们就来到世尊那里，向世尊礼拜后坐在一旁。坐在一旁的那些比丘对世尊说："尊者，名叫阿利吒的比丘，他以前是个驯鹰师，生起了这样的恶见：'我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'尊者，我们听说：'据说名叫阿利吒的比丘，他以前是个驯鹰师，生起了这样的恶见：我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'尊者，于是我们来到阿利吒比丘那里，对阿利吒比丘说：'阿利吒朋友，据说你真的生起了这样的恶见：我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。是这样吗？'
"尊者，当我们这样说时，阿利吒比丘对我们说：'朋友们，我确实如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'尊者，然后我们想要使阿利吒比丘远离这个恶见，就询问他、追问他、劝诫他说：'阿利吒朋友，不要这样说，不要诽谤世尊，诽谤世尊是不好的，世尊不会这样说。阿利吒朋友，世尊以多种方式说那些障碍法是障碍，而且足以成为障碍。世尊说欲乐少味，多苦多恼，其中过患更多。世尊说欲乐如骨架...如蛇头，多苦多恼，其中过患更多。'尊者，即使这样，当我们询问、追问、劝诫阿利吒比丘时，他仍然坚持、执著、固守那个恶见，说：'朋友们，我确实如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'尊者，当我们无法使阿利吒比丘远离这个恶见时，我们就来向世尊报告此事。"

236. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi – ‘satthā taṃ, āvuso ariṭṭha, āmantetī’’’ti. ‘‘Evaṃ , bhante’’ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘satthā taṃ, āvuso ariṭṭha, āmantetī’’ti. ‘‘Evamāvuso’’ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti?

‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā… maṃsapesūpamā kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.

Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi [kiṃti (ka.)] siyā, bhante; no hetaṃ, bhante’’ti. Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti.

237. Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave , evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā , ādīnavo ettha bhiyyo’’ti. ‘‘Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā , bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti – netaṃ ṭhānaṃ vijjati’’.



于是世尊对一位比丘说："比丘，你去以我的名义告诉阿利吒比丘：'阿利吒朋友，导师召唤你。'"那位比丘回答说："是的，尊者。"他来到阿利吒比丘那里，对阿利吒比丘说："阿利吒朋友，导师召唤你。"阿利吒比丘回答说："是的，朋友。"然后他来到世尊那里，向世尊礼拜后坐在一旁。世尊对坐在一旁的阿利吒比丘说："阿利吒，据说你真的生起了这样的恶见：'我如此理解世尊所教导的法，即使行那些世尊所说的障碍法，也不足以成为障碍。'是这样吗？"
"尊者，我确实如此理解世尊所教导的法：'即使行那些世尊所说的障碍法，也不足以成为障碍。'"
"愚人，你从谁那里听说我这样教导法？愚人，我不是以多种方式说那些障碍法是障碍，而且足以成为障碍吗？我说欲乐少味，多苦多恼，其中过患更多。我说欲乐如骨架...如肉块...如草把...如火坑...如梦...如借物...如树果...如屠刀...如剑刺...如蛇头，多苦多恼，其中过患更多。然而你这个愚人，因为自己错误理解而诽谤我们，伤害自己，积累许多罪过。愚人，这将长期给你带来不利和痛苦。"
然后世尊对比丘们说："比丘们，你们怎么认为，这个阿利吒比丘在这个法与律中是否还有一点热忱？""尊者，怎么可能呢？没有，尊者。"说到这里，阿利吒比丘沉默不语，羞愧难当，垂头丧气，低头沉思，无言以对。世尊看到阿利吒比丘沉默不语，羞愧难当，垂头丧气，低头沉思，无言以对，就对阿利吒比丘说："愚人，你将因为这个恶见而为人所知。我现在要询问比丘们。"
然后世尊对比丘们说："比丘们，你们是否也像这个阿利吒比丘那样理解我所教导的法，他因为自己错误理解而诽谤我们，伤害自己，积累许多罪过？""不是的，尊者。因为世尊以多种方式对我们说那些障碍法是障碍，而且足以成为障碍。世尊说欲乐少味，多苦多恼，其中过患更多。世尊说欲乐如骨架...如蛇头，多苦多恼，其中过患更多。""很好，很好，比丘们。你们很好地理解了我所教导的法。我确实以多种方式说那些障碍法是障碍，而且足以成为障碍。我说欲乐少味，多苦多恼，其中过患更多。我说欲乐如骨架...如蛇头，多苦多恼，其中过患更多。然而这个阿利吒比丘因为自己错误理解而诽谤我们，伤害自己，积累许多罪过。这将长期给这个愚人带来不利和痛苦。比丘们，除了欲乐、欲想、欲寻之外还能享受欲乐，这是不可能的。"

238. ‘‘Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā [paṭinivattitvā (syā. ka.)] hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya [ḍaseyya (sī. pī.)]. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.

239. ‘‘Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca [na ca itivādappamokkhānisaṃsā (?)]. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave , alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.



"比丘们，这里有些愚人学习法 - 经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他们学习这些法后，不用智慧考察这些法的意义。这些法因为没有用智慧考察意义，所以不能经得起深思。他们学习法只是为了批评他人和辩论。他们学习法的目的没有达到。这些错误理解的法长期给他们带来不利和痛苦。为什么？比丘们，因为错误理解了法。
"比丘们，就像一个想要蛇的人去寻找蛇。他看到一条大蛇，就抓住它的身体或尾巴。那条蛇转过身来咬他的手、臂或其他身体部位。因此他可能会死亡或遭受濒死的痛苦。为什么？比丘们，因为错误地抓住了蛇。同样地，比丘们，这里有些愚人学习法 - 经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他们学习这些法后，不用智慧考察这些法的意义。这些法因为没有用智慧考察意义，所以不能经得起深思。他们学习法只是为了批评他人和辩论。他们学习法的目的没有达到。这些错误理解的法长期给他们带来不利和痛苦。为什么？比丘们，因为错误理解了法。
"然而，比丘们，这里有些善男子学习法 - 经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他们学习这些法后，用智慧考察这些法的意义。这些法因为用智慧考察意义，所以能经得起深思。他们学习法不是为了批评他人和辩论。他们学习法的目的达到了。这些正确理解的法长期给他们带来利益和快乐。为什么？比丘们，因为正确理解了法。
"比丘们，就像一个想要蛇的人去寻找蛇。他看到一条大蛇，用一根分叉的棍子牢牢地制服它。用分叉的棍子牢牢制服后，他抓住蛇的脖子。比丘们，即使那条蛇用身体缠绕那个人的手、臂或其他身体部位，他也不会因此死亡或遭受濒死的痛苦。为什么？比丘们，因为正确地抓住了蛇。同样地，比丘们，这里有些善男子学习法 - 经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他们学习这些法后，用智慧考察这些法的意义。这些法因为用智慧考察意义，所以能经得起深思。他们学习法不是为了批评他人和辩论。他们学习法的目的达到了。这些正确理解的法长期给他们带来利益和快乐。为什么？比丘们，因为正确理解了法。因此，比丘们，如果你们理解我所说的意思，就应该这样记住。如果你们不理解我所说的意思，就应该问我，或者问那些有智慧的比丘。

240. ‘‘Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘seyyathāpi , bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya’nti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa [tiṇṇassa (pī. ka.)] pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā [uccopetvā (ka.)] yena kāmaṃ pakkameyya’nti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā [ussāretvā (ka.)] udake vā opilāpetvā yena kāmaṃ pakkameyya’nti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

241. ‘‘Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo , sassatisamaṃ tatheva ṭhassāmīti – tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto asati na paritassatī’’ti.



"比丘们，我将为你们讲解筏喻法，为了渡过，不是为了执取。请仔细听，好好思考，我将讲说。""是的，尊者。"那些比丘回答世尊。世尊说："比丘们，假设有一个人在旅途中，他看到一个大水池，此岸危险可怕，彼岸安全无畏，但没有船可渡，也没有桥可通。他想：'这是一个大水池，此岸危险可怕，彼岸安全无畏，但没有船可渡，也没有桥可通。我不如收集草木枝叶，扎成一个筏，依靠这个筏，用手脚努力划水，安全地渡到彼岸。'于是那个人收集草木枝叶，扎成一个筏，依靠这个筏，用手脚努力划水，安全地渡到彼岸。渡到彼岸后，他想：'这个筏对我很有用，我依靠它，用手脚努力划水，安全地渡到了彼岸。我不如把这个筏顶在头上或扛在肩上，随我所欲地离开。'比丘们，你们认为那个人这样做对这个筏是否恰当？""不是的，尊者。""比丘们，那个人应该如何对待这个筏才恰当呢？在这里，比丘们，那个人渡到彼岸后应该这样想：'这个筏对我很有用，我依靠它，用手脚努力划水，安全地渡到了彼岸。我不如把这个筏搁置在岸上或沉入水中，随我所欲地离开。'比丘们，那个人这样做对这个筏才是恰当的。同样地，比丘们，我所教导的筏喻法是为了渡过，不是为了执取。比丘们，理解了筏喻法，你们应该舍弃法，更何况非法。
"比丘们，有六种见处。哪六种？在这里，比丘们，无闻凡夫不见圣者，不知圣法，不善巧圣法，不学习圣法，不见善人，不知善人法，不善巧善人法，不学习善人法，他把色看作'这是我的，这是我，这是我的自我'；把受看作'这是我的，这是我，这是我的自我'；把想看作'这是我的，这是我，这是我的自我'；把行看作'这是我的，这是我，这是我的自我'；对于所见、所闻、所觉、所识、所得、所求、意所思维的，也看作'这是我的，这是我，这是我的自我'；对于见处 - '这个世界就是自我，死后我将成为常住、坚固、永恒、不变易之法，我将永远如此存在' - 也看作'这是我的，这是我，这是我的自我'。比丘们，有闻圣弟子见圣者，知圣法，善巧圣法，善学习圣法，见善人，知善人法，善巧善人法，善学习善人法，他把色看作'这不是我的，这不是我，这不是我的自我'；把受看作'这不是我的，这不是我，这不是我的自我'；把想看作'这不是我的，这不是我，这不是我的自我'；把行看作'这不是我的，这不是我，这不是我的自我'；对于所见、所闻、所觉、所识、所得、所求、意所思维的，也看作'这不是我的，这不是我，这不是我的自我'；对于见处 - '这个世界就是自我，死后我将成为常住、坚固、永恒、不变易之法，我将永远如此存在' - 也看作'这不是我的，这不是我，这不是我的自我'。他这样观察时，对不存在的事物不会恐惧。"

242. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bahiddhā asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī’’ti.

‘‘Siyā pana, bhante, bahiddhā asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa na evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī’’ti.

‘‘Siyā nu kho, bhante, ajjhattaṃ asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī’’ti.

‘‘Siyā pana, bhante, ajjhattaṃ asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa na evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti’’.

243. ‘‘Taṃ [tañca (ka.)], bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa [yvāssu (ka.)] pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.

‘‘Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa [yassa (syā. ka.)] attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

‘‘Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’.



这样说时，一位比丘对世尊说："尊者，对外在不存在的事物会有恐惧吗？"世尊说："会有，比丘。"在这里，某人这样想：'我曾经有的，现在没有了；我可能会有的，我现在得不到。'他因此忧愁、疲惫、悲泣、捶胸哭泣、陷入迷乱。比丘，这就是对外在不存在的事物产生恐惧。"
"尊者，对外在不存在的事物会有不恐惧吗？"世尊说："会有，比丘。"在这里，某人不这样想：'我曾经有的，现在没有了；我可能会有的，我现在得不到。'他因此不忧愁、不疲惫、不悲泣、不捶胸哭泣、不陷入迷乱。比丘，这就是对外在不存在的事物不产生恐惧。"
"尊者，对内在不存在的事物会有恐惧吗？"世尊说："会有，比丘。"在这里，某人有这样的见解：'这个世界就是自我，死后我将成为常住、坚固、永恒、不变易之法，我将永远如此存在。'他听到如来或如来弟子为了断除一切见处、执着、烦恼、随眠，为了平息一切行，为了舍弃一切依著，为了爱尽、离欲、灭、涅槃而说法。他就想：'我将被断灭，我将被毁灭，我将不存在。'他因此忧愁、疲惫、悲泣、捶胸哭泣、陷入迷乱。比丘，这就是对内在不存在的事物产生恐惧。"
"尊者，对内在不存在的事物会有不恐惧吗？"世尊说："会有，比丘。"在这里，某人没有这样的见解：'这个世界就是自我，死后我将成为常住、坚固、永恒、不变易之法，我将永远如此存在。'他听到如来或如来弟子为了断除一切见处、执着、烦恼、随眠，为了平息一切行，为了舍弃一切依著，为了爱尽、离欲、灭、涅槃而说法。他不会想：'我将被断灭，我将被毁灭，我将不存在。'他因此不忧愁、不疲惫、不悲泣、不捶胸哭泣、不陷入迷乱。比丘，这就是对内在不存在的事物不产生恐惧。"
"比丘们，你们应该执取那种执取，执取后能常住、坚固、永恒、不变易，永远如此存在。比丘们，你们看到有这样的执取吗，执取后能常住、坚固、永恒、不变易，永远如此存在？""没有，尊者。""很好，比丘们。我也没有看到有这样的执取，执取后能常住、坚固、永恒、不变易，永远如此存在。
"比丘们，你们应该执取那种我论执取，执取后不会生起忧、悲、苦、恼、惱。比丘们，你们看到有这样的我论执取吗，执取后不会生起忧、悲、苦、恼、惱？""没有，尊者。""很好，比丘们。我也没有看到有这样的我论执取，执取后不会生起忧、悲、苦、恼、惱。
"比丘们，你们应该依止那种见解依止，依止后不会生起忧、悲、苦、恼、惱。比丘们，你们看到有这样的见解依止吗，依止后不会生起忧、悲、苦、恼、惱？""没有，尊者。""很好，比丘们。我也没有看到有这样的见解依止，依止后不会生起忧、悲、苦、恼、惱。"

244. ‘‘Attani vā, bhikkhave, sati attaniyaṃ me ti assā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Attaniye vā, bhikkhave, sati attā me ti assā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti – nanāyaṃ [na ca khoyaṃ (ka.)], bhikkhave, kevalo paripūro bāladhammo’’’ti?

‘‘Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro [kevalo paripūro (sī. pī.)] bāladhammo’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’ .

‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhikkhave, vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā , oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

245. ‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati [nibbindaṃ virajjati (sī. syā. pī.)], virāgā vimuccati , vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

‘‘Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni . Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato , āyatiṃ anuppādadhammo . Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.



"比丘们,如果有我,会有'我所'吗?"
"是的,尊者。"
"比丘们,如果有'我所',会有'我'吗?"
"是的,尊者。"
"比丘们,当我和我所实际上找不到时,那种见解 - '这个世界就是自我,死后我将成为常住、坚固、永恒、不变易之法,我将永远如此存在' - 这不就是完全充满愚痴的教法吗?"
"确实如此,尊者,这完全是充满愚痴的教法。"
"比丘们,你们认为色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的自我',这样观察合适吗?"
"不合适,尊者。"
"比丘们,你们认为受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的自我',这样观察合适吗?"
"不合适,尊者。"
"因此,比丘们,任何色,无论是过去、未来、现在,内在或外在,粗大或微细,低劣或高尚,远或近,一切色都应该以正确的智慧如实观察:'这不是我的,这不是我,这不是我的自我'。任何受...任何想...任何行...任何识,无论是过去、未来、现在,内在或外在,粗大或微细,低劣或高尚,远或近,一切识都应该以正确的智慧如实观察:'这不是我的,这不是我,这不是我的自我'。"
"比丘们,如是观察的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识。由于厌离而离欲,由于离欲而解脱,在解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'比丘们,这样的比丘被称为'已拔起栅栏'、'已填平壕沟'、'已拔出门柱'、'已开启门闩'、'已放下重担的圣者'、'已解脱束缚'。
"比丘们,比丘如何是'已拔起栅栏'?在这里,比丘们,比丘已断除无明,根除、如断多罗树头、令其不复存在、未来不再生起。比丘们,这就是比丘'已拔起栅栏'。
"比丘们,比丘如何是'已填平壕沟'?在这里,比丘们,比丘已断除导致再生、轮回的生死,根除、如断多罗树头、令其不复存在、未来不再生起。比丘们,这就是比丘'已填平壕沟'。
"比丘们,比丘如何是'已拔出门柱'?在这里,比丘们,比丘已断除爱欲,根除、如断多罗树头、令其不复存在、未来不再生起。比丘们,这就是比丘'已拔出门柱'。
"比丘们,比丘如何是'已开启门闩'?在这里,比丘们,比丘已断除五下分结,根除、如断多罗树头、令其不复存在、未来不再生起。比丘们,这就是比丘'已开启门闩'。
"比丘们,比丘如何是'已放下重担的圣者'、'已解脱束缚'?在这里,比丘们,比丘已断除我慢,根除、如断多罗树头、令其不复存在、未来不再生起。比丘们,这就是比丘'已放下重担的圣者'、'已解脱束缚'。"

246. ‘‘Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti – ‘idaṃ nissitaṃ tathāgatassa viññāṇa’nti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Yathā cāhaṃ na, bhikkhave [bhikkhave na (sī. syā. pī.)], yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave , pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti – ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā [sakkārā (ka.)] karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa – ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me [tattha no (ka.) tattha + imeti padacchedo] evarūpā kārā karīyantī’ti.

247. ‘‘Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave…pe… saññā, bhikkhave… saṅkhārā, bhikkhave…pe… viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.



"比丘们,对于这样心解脱的比丘,带领天众的天神、梵天和生主天都找不到他识的依处。为什么?比丘们,我说即使在现世,如来也是不可追寻的。比丘们,当我这样说时,一些沙门婆罗门以虚妄、空洞、虚假、不实的话诽谤我说:'沙门乔达摩是虚无主义者,他主张有情的断灭、毁灭、灭亡。'比丘们,我不是这样说的,那些尊贵的沙门婆罗门以虚妄、空洞、虚假、不实的话诽谤我说:'沙门乔达摩是虚无主义者,他主张有情的断灭、毁灭、灭亡。'比丘们,过去和现在,我只宣说苦和苦的止息。比丘们,如果别人辱骂、诽谤、激怒、伤害如来,如来不会因此而生气、不悦或心生不满。
比丘们,如果别人尊敬、恭敬、尊重、供养如来,如来不会因此而欢喜、愉悦或心生欣喜。比丘们,如果别人尊敬、恭敬、尊重、供养如来,如来会这样想:'这是对我以前已经完全了知的事物做这样的尊敬。'因此,比丘们,如果别人辱骂、诽谤、激怒、伤害你们,你们不应生气、不悦或心生不满。因此,比丘们,如果别人尊敬、恭敬、尊重、供养你们,你们不应欢喜、愉悦或心生欣喜。因此,比丘们,如果别人尊敬、恭敬、尊重、供养你们,你们应该这样想:'这是对我以前已经完全了知的事物做这样的尊敬。'"
"因此,比丘们,不属于你们的,你们应该舍弃;舍弃它将长期给你们带来利益和快乐。比丘们,什么不属于你们?比丘们,色不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。比丘们,受不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。比丘们,想不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。比丘们,行不属于你们,你们应该舍弃它们;舍弃它们将长期给你们带来利益和快乐。比丘们,识不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。比丘们,你们怎么看,如果有人拿走或烧掉祇树园里的草木枝叶,或随意处置它们,你们会想:'有人拿走我们的东西,烧掉我们的东西,或随意处置我们的东西'吗?""不会,尊者。""为什么?""尊者,因为那不是我们的自我或我所。""同样地,比丘们,不属于你们的,你们应该舍弃;舍弃它将长期给你们带来利益和快乐。比丘们,什么不属于你们?比丘们,色不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。比丘们,受...想...行...识不属于你们,你们应该舍弃它;舍弃它将长期给你们带来利益和快乐。"

248. ‘‘Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā , niyatā sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Vammikasuttaṃ



"比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些比丘是阿罗汉,漏尽,修行圆满,所作已办,放下重担,达到目标,断尽有结,正智解脱,他们没有轮回可说。比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些比丘已断五下分结,他们都是化生者,在那里般涅槃,不再从那世界回来。比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些比丘已断三结,贪嗔痴已减弱,他们都是一来者,还要再来此世间一次就能作苦的终结。比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些比丘已断三结,他们都是入流者,不堕恶趣,决定趣向正觉。比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些随法行、随信行的比丘,他们都决定趣向正觉。比丘们,我所善说的法是明显的、公开的、清晰的、没有隐秘的。在我如此善说、明显、公开、清晰、没有隐秘的法中,那些对我有信心和爱慕的人,他们都趣向天界。"
世尊说了这些。那些比丘满意欢喜世尊所说。
蛇喻经第二终。
蚁垤经

249. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kumārakassapo andhavane viharati. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca –

‘‘Bhikkhu bhikkhu, ayaṃ vammiko [vammīko (katthaci) sakkatānurūpaṃ] rattiṃ dhūmāyati, divā pajjalati. Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ ‘laṅgī, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa laṅgiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ. ‘Uddhumāyikā, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa uddhumāyikaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ. ‘Dvidhāpatho, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa dvidhāpathaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ [paṅkavāraṃ (syā.), caṅkavāraṃ (ka.)]. ‘Caṅgavāro, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa caṅgavāraṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ. ‘Kummo , bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa kummaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ. ‘Asisūnā, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa asisūnaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ. ‘Maṃsapesi, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa maṃsapesiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ. ‘Nāgo, bhadante’ti. Brāhmaṇo evamāha – ‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā’’’ti.

‘‘Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi. Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā’’ti – idamavoca sā devatā. Idaṃ vatvā tatthevantaradhāyi.

250. Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ etadavoca – ‘‘imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca – ‘bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati’. Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya…pe… ito vā pana sutvāti. Idamavoca, bhante, sā devatā. Idaṃ vatvā tatthevantaradhāyi. ‘Ko nu kho, bhante, vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṃ caṅgavāraṃ, ko kummo, kā asisūnā , kā maṃsapesi, ko nāgo’’’ti?



如是我闻:一时,世尊住舍卫城祇树给孤独园。当时,尊者鸠摩罗迦叶住在暗林。有一位天神在深夜里,以殊胜的容色照亮整个暗林,来到尊者鸠摩罗迦叶那里,站在一旁。站在一旁的那位天神对尊者鸠摩罗迦叶说:
"比丘,比丘,这个蚁垤夜里冒烟,白天燃烧。婆罗门说:'善慧,拿起工具挖掘吧。'善慧拿起工具挖掘,看到一个门闩。'尊者,是门闩。'婆罗门说:'拿起门闩,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一个蟾蜍。'尊者,是蟾蜍。'婆罗门说:'拿起蟾蜍,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一个岔路。'尊者,是岔路。'婆罗门说:'拿起岔路,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一个滤水器。'尊者,是滤水器。'婆罗门说:'拿起滤水器,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一只龟。'尊者,是龟。'婆罗门说:'拿起龟,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一把屠刀。'尊者,是屠刀。'婆罗门说:'拿起屠刀,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一块肉。'尊者,是肉块。'婆罗门说:'拿起肉块,善慧,拿起工具继续挖掘。'善慧拿起工具挖掘,看到一条龙。'尊者,是龙。'婆罗门说:'让龙留在那里,不要打扰龙,向龙致敬。'"
"比丘,你应该去问世尊这些问题,世尊如何回答,你就如何记住。比丘,我看不到在这个天、魔、梵的世界,包括沙门、婆罗门、天、人中,除了如来或如来的弟子,或从他们那里听到的人,有谁能以回答这些问题使人心满意足。"那位天神说了这些话后,就在那里消失了。
于是,尊者鸠摩罗迦叶在那夜过后,来到世尊那里。到了之后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者鸠摩罗迦叶对世尊说:"尊者,昨夜有一位天神在深夜里,以殊胜的容色照亮整个暗林,来到我这里,站在一旁。站在一旁的那位天神对我说:'比丘,比丘,这个蚁垤夜里冒烟,白天燃烧。'婆罗门说:'善慧,拿起工具挖掘吧。'善慧拿起工具挖掘...或从他们那里听到的人。尊者,那位天神说了这些话后,就在那里消失了。尊者,什么是蚁垤?什么是夜里冒烟?什么是白天燃烧?谁是婆罗门?谁是善慧?什么是工具?什么是挖掘?什么是门闩?什么是蟾蜍?什么是岔路?什么是滤水器?什么是龟?什么是屠刀?什么是肉块?什么是龙?"

251. ‘‘‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa [cātummahābhūtikassa (sī. syā. pī.)] kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādana-parimaddanabhedana-viddhaṃsana-dhammassa.

‘‘Yaṃ kho, bhikkhu, divā kammante [kammantaṃ (ka.)] ārabbha rattiṃ anuvitakketi anuvicāreti – ayaṃ rattiṃ dhūmāyanā. Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’ [( ) natthi (sī. syā.)] – ayaṃ divā pajjalanā.

‘‘‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Sumedho’ti kho bhikkhu sekkhassetaṃ bhikkhuno adhivacanaṃ.

‘‘‘Sattha’nti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ. ‘Abhikkhaṇa’nti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ.

‘‘‘Laṅgī’ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ. Ukkhipa laṅgiṃ, pajaha avijjaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ. Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ. Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Caṅgavāra’nti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ – kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thīnamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Kummo’ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Asisūnā’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ – cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, sotaviññeyyānaṃ saddānaṃ…pe… ghānaviññeyyānaṃ gandhānaṃ…pe… jivhāviññeyyānaṃ rasānaṃ…pe… kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Maṃsapesī’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

‘‘‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ. Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassāti ayametassa attho’’ti.

Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.

Vammikasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Rathavinītasuttaṃ



"'蚁垤'是指这个由四大组成的身体,由父母所生,靠饭团滋养,是无常的、需要涂抹、按摩、破坏、分散的法。
"比丘,白天从事工作,晚上思考回顾,这就是'夜里冒烟'。比丘,晚上思考回顾后,白天以身、口、意从事工作,这就是'白天燃烧'。
"'婆罗门'是指如来、阿罗汉、正等正觉者。'善慧'是指有学比丘。
"'工具'是指圣智慧。'挖掘'是指精进努力。
"'门闩'是指无明。拿起门闩,舍弃无明;善慧,拿起工具继续挖掘,这是它的意思。
"'蟾蜍'是指忿怒和烦恼。拿起蟾蜍,舍弃忿怒和烦恼;善慧,拿起工具继续挖掘,这是它的意思。
"'岔路'是指疑惑。拿起岔路,舍弃疑惑;善慧,拿起工具继续挖掘,这是它的意思。
"'滤水器'是指五盖,即:欲贪盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。拿起滤水器,舍弃五盖;善慧,拿起工具继续挖掘,这是它的意思。
"'龟'是指五取蕴,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。拿起龟,舍弃五取蕴;善慧,拿起工具继续挖掘,这是它的意思。
"'屠刀'是指五欲功德,即:眼识所识的色,可爱、可意、可悦、可乐、与欲相应、令人贪着的;耳识所识的声...鼻识所识的香...舌识所识的味...身识所识的触,可爱、可意、可悦、可乐、与欲相应、令人贪着的。拿起屠刀,舍弃五欲功德;善慧,拿起工具继续挖掘,这是它的意思。
"'肉块'是指喜贪。拿起肉块,舍弃喜贪;善慧,拿起工具继续挖掘,这是它的意思。
"'龙'是指漏尽比丘。让龙留在那里,不要打扰龙,向龙致敬,这是它的意思。"
世尊如是说。尊者鸠摩罗迦叶满意欢喜世尊所说。
蚁垤经第三终。
车喻经

252. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

‘‘Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna’’’nti? ‘‘Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho…pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna’’’nti.

253. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi – ‘‘lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma [samāgamaṃ gaccheyya (ka.)], appeva nāma siyā kocideva kathāsallāpo’’ti.

254. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto – ‘‘bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti.

255. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.



如是我闻:一时,世尊住在王舍城竹林栗鼠feeding ground。那时,许多出生地的比丘在出生地度过雨安居后,来到世尊那里。到了之后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的那些比丘说:
"比丘们,在出生地的出生地比丘中,谁被同梵行者如此尊重:'他自己少欲,也对比丘们讲少欲的话;他自己知足,也对比丘们讲知足的话;他自己独处,也对比丘们讲独处的话;他自己不与人交往,也对比丘们讲不与人交往的话;他自己精进,也对比丘们讲精进的话;他自己具足戒,也对比丘们讲具足戒的话;他自己具足定,也对比丘们讲具足定的话;他自己具足慧,也对比丘们讲具足慧的话;他自己具足解脱,也对比丘们讲具足解脱的话;他自己具足解脱知见,也对比丘们讲具足解脱知见的话;他是同梵行者的教诫者、开示者、教导者、鼓励者、激励者、令人欢喜者'?"
"尊者,名叫富楼那·mantāṇiputta的尊者在出生地被出生地的比丘同梵行者如此尊重:'他自己少欲,也对比丘们讲少欲的话;他自己知足...他是同梵行者的教诫者、开示者、教导者、鼓励者、激励者、令人欢喜者'。"
那时,尊者舍利弗坐在离世尊不远处。尊者舍利弗心想:"尊者富楼那·mantāṇiputta有福了,尊者富楼那·mantāṇiputta得大利了,他的智慧同梵行者在导师面前一再称赞他的美德,导师也随喜赞同。也许有朝一日我能与尊者富楼那·mantāṇiputta见面,也许能有一些交谈。"
然后,世尊在王舍城随意住了一段时间后,向舍卫城出发游行。他渐次游行,最后到达舍卫城。在那里,世尊住在舍卫城祇树给孤独园。尊者富楼那·mantāṇiputta听说:"据说世尊已到达舍卫城,住在祇树给孤独园。"
于是,尊者富楼那·mantāṇiputta收拾住处,拿着衣钵,向舍卫城出发游行。他渐次游行,最后到达舍卫城祇树给孤独园,来到世尊那里。到了之后,向世尊礼拜,然后坐在一旁。世尊以法语开示、教导、鼓励、令坐在一旁的尊者富楼那·mantāṇiputta欢喜。然后,尊者富楼那·mantāṇiputta听了世尊的法语开示、教导、鼓励、令他欢喜后,欢喜随喜世尊所说,从座位起身,向世尊礼拜,右绕后,向暗林走去,准备在那里度过白天。

256. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā’’ti.

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca –



然后,一位比丘来到尊者舍利弗那里,对尊者舍利弗说:"朋友舍利弗,你经常称赞的那位名叫富楼那·mantāṇiputta的比丘,他听了世尊的法语开示、教导、鼓励、令他欢喜后,欢喜随喜世尊所说,从座位起身,向世尊礼拜,右绕后,向暗林走去,准备在那里度过白天。"
于是,尊者舍利弗急忙拿起坐具,跟随在尊者富楼那·mantāṇiputta身后,注视着他的头。尊者富楼那·mantāṇiputta进入暗林后,在一棵树下坐下准备度过白天。尊者舍利弗也进入暗林,在另一棵树下坐下准备度过白天。
傍晚时分,尊者舍利弗从独处中出来,走向尊者富楼那·mantāṇiputta。到了之后,与尊者富楼那·mantāṇiputta互相问候。寒暄完毕后,坐在一旁。坐在一旁的尊者舍利弗对尊者富楼那·mantāṇiputta说:

257. ‘‘Bhagavati no, āvuso, brahmacariyaṃ vussatī’’ti?

‘‘Evamāvuso’’ti.

‘‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ…pe… kaṅkhāvitaraṇavisuddhatthaṃ…pe… maggāmaggañāṇadassanavisuddhatthaṃ…pe… paṭipadāñāṇadassanavisuddhatthaṃ…pe… kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti vadesi. Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī’’ti? ‘‘Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti.

‘‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbāna’’nti ?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna’’nti?

‘‘No hidaṃ , āvuso’’.

‘‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna’’nti?

‘‘No hidaṃ, āvuso’’.

‘‘‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna’nti…pe… kaṅkhāvitaraṇavisuddhi… maggāmaggañāṇadassanavisuddhi… paṭipadāñāṇadassanavisuddhi… ‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?



"朋友,我们是否在世尊处修梵行?"
"是的,朋友。"
"朋友,是否为了戒清净而在世尊处修梵行?"
"不是,朋友。"
"那么朋友,是否为了心清净而在世尊处修梵行?"
"不是,朋友。"
"朋友,是否为了见清净而在世尊处修梵行?"
"不是,朋友。"
"那么朋友,是否为了度疑清净而在世尊处修梵行?"
"不是,朋友。"
"朋友,是否为了道非道智见清净而在世尊处修梵行?"
"不是,朋友。"
"那么朋友,是否为了行道智见清净而在世尊处修梵行?"
"不是,朋友。"
"朋友,是否为了智见清净而在世尊处修梵行?"
"不是,朋友。"
"当我问'是否为了戒清净而在世尊处修梵行'时,你回答'不是,朋友'。当我问'是否为了心清净而在世尊处修梵行'时,你回答'不是,朋友'。当我问'是否为了见清净...度疑清净...道非道智见清净...行道智见清净...智见清净而在世尊处修梵行'时,你都回答'不是,朋友'。那么朋友,为了什么目的在世尊处修梵行呢?"
"朋友,为了无取般涅槃而在世尊处修梵行。"
"朋友,戒清净是否就是无取般涅槃?"
"不是,朋友。"
"那么朋友,心清净是否就是无取般涅槃?"
"不是,朋友。"
"朋友,见清净是否就是无取般涅槃?"
"不是,朋友。"
"那么朋友,度疑清净是否就是无取般涅槃?"
"不是,朋友。"
"朋友,道非道智见清净是否就是无取般涅槃?"
"不是,朋友。"
"那么朋友,行道智见清净是否就是无取般涅槃?"
"不是,朋友。"
"朋友,智见清净是否就是无取般涅槃?"
"不是,朋友。"
"那么朋友,离开这些法,是否有无取般涅槃?"
"不是,朋友。"
"当我问'戒清净是否就是无取般涅槃'时,你回答'不是,朋友'。当我问'心清净是否就是无取般涅槃'时,你回答'不是,朋友'。当我问'见清净...度疑清净...道非道智见清净...行道智见清净...智见清净是否就是无取般涅槃'时,你都回答'不是,朋友'。当我问'离开这些法,是否有无取般涅槃'时,你回答'不是,朋友'。那么朋友,应如何理解你所说的意思呢?"

258. ‘‘Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya [paññāpessa (sī. syā.) evamaññatthapi]. Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya . Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.



"朋友,如果世尊说戒清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说心清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说见清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说度疑清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说道非道智见清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说行道智见清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果世尊说智见清净就是无取般涅槃,那就等于说有取的状态就是无取般涅槃。朋友,如果离开这些法就有无取般涅槃,那么凡夫就能般涅槃了。因为朋友,凡夫是离开这些法的。所以朋友,我要给你打个比方,因为有些智者通过比喻就能理解所说的意思。

259. ‘‘Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya. Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya. Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ. Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ – ‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāra’nti ? Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti?

‘‘Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya – ‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji [uppajjati (ka.)]. Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ. Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ anuppatto antepuradvāra’nti. Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti.

‘‘Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti.



"朋友,比如说,住在舍卫城的拘萨罗国王波斯匿在沙祇城有急事要办。于是在舍卫城和沙祇城之间为他准备了七辆接力马车。朋友,拘萨罗国王波斯匿从舍卫城的内宫门出发,乘上第一辆马车。乘第一辆马车到达第二辆马车,他下了第一辆马车,乘上第二辆马车。乘第二辆马车到达第三辆马车,他下了第二辆马车,乘上第三辆马车。乘第三辆马车到达第四辆马车,他下了第三辆马车,乘上第四辆马车。乘第四辆马车到达第五辆马车,他下了第四辆马车,乘上第五辆马车。乘第五辆马车到达第六辆马车,他下了第五辆马车,乘上第六辆马车。乘第六辆马车到达第七辆马车,他下了第六辆马车,乘上第七辆马车。乘第七辆马车到达沙祇城的内宫门。当他到达内宫门时,朋友、大臣、亲属们这样问他:'大王,你是乘这辆马车从舍卫城到达沙祇城内宫门的吗?'朋友,拘萨罗国王波斯匿应该如何回答才算正确回答呢?"
"朋友,拘萨罗国王波斯匿这样回答才算正确回答:'我住在舍卫城时,在沙祇城有急事要办。于是在舍卫城和沙祇城之间为我准备了七辆接力马车。我从舍卫城的内宫门出发,乘上第一辆马车。乘第一辆马车到达第二辆马车,我下了第一辆马车,乘上第二辆马车。乘第二辆马车到达第三辆马车,我下了第二辆马车,乘上第三辆马车。乘第三辆马车到达第四辆马车,我下了第三辆马车,乘上第四辆马车。乘第四辆马车到达第五辆马车,我下了第四辆马车,乘上第五辆马车。乘第五辆马车到达第六辆马车,我下了第五辆马车,乘上第六辆马车。乘第六辆马车到达第七辆马车,我下了第六辆马车,乘上第七辆马车。乘第七辆马车到达沙祇城的内宫门。'朋友,拘萨罗国王波斯匿这样回答才算正确回答。"
"同样地,朋友,戒清净是为了心清净,心清净是为了见清净,见清净是为了度疑清净,度疑清净是为了道非道智见清净,道非道智见清净是为了行道智见清净,行道智见清净是为了智见清净,智见清净是为了无取般涅槃。朋友,为了无取般涅槃而在世尊处修梵行。"

260. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca – ‘‘konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘Puṇṇoti kho me, āvuso, nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena [celaṇḍakena (ka.), celaṇḍupekena (?)] cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā’’ti.

Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘Upatissoti kho me, āvuso, nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Satthukappena vata kira, bho [kho (ka.)], sāvakena saddhiṃ mantayamānā na jānimha – ‘āyasmā sāriputto’ti. Sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya [nappaṭibheyya (?)]. Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā’’ti.

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Nivāpasuttaṃ

261. 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 –

‘‘Na , bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṃ dīghamaddhānaṃ yāpentū’ti. Evañca kho, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjissanti, mattā samānā pamādaṃ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṃ nivāpe’ti.

262. ‘‘Tatra, bhikkhave, paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.



说到这里,尊者舍利弗对尊者富楼那·mantāṇiputta说:"尊者,您叫什么名字?同梵行者们怎么称呼您?"
"朋友,我的名字是富楼那,同梵行者们称呼我为mantāṇiputta。"
"朋友,真是不可思议,真是稀有!正如一个多闻的弟子能正确理解导师的教导,尊者富楼那·mantāṇiputta也能一一回答这些深奥的问题。同梵行者们有福了,同梵行者们得大利了,他们能见到尊者富楼那·mantāṇiputta,能亲近尊者富楼那·mantāṇiputta。即使同梵行者们用头巾顶着尊者富楼那·mantāṇiputta,能见到他,能亲近他,那也是他们的福分,他们的大利。我们也有福了,我们也得大利了,我们能见到尊者富楼那·mantāṇiputta,能亲近尊者富楼那·mantāṇiputta。"
说到这里,尊者富楼那·mantāṇiputta对尊者舍利弗说:"尊者,您叫什么名字?同梵行者们怎么称呼您?"
"朋友,我的名字是优波提舍,同梵行者们称呼我为舍利弗。"
"原来我一直在和堪比导师的弟子对话,却不知道是'尊者舍利弗'。如果我知道是'尊者舍利弗',我连这么多话都说不出来。朋友,真是不可思议,真是稀有!正如一个多闻的弟子能正确理解导师的教导,尊者舍利弗也能一一提出这些深奥的问题。同梵行者们有福了,同梵行者们得大利了,他们能见到尊者舍利弗,能亲近尊者舍利弗。即使同梵行者们用头巾顶着尊者舍利弗,能见到他,能亲近他,那也是他们的福分,他们的大利。我们也有福了,我们也得大利了,我们能见到尊者舍利弗,能亲近尊者舍利弗。"
这样,这两位大龙象彼此随喜对方的善说。
车喻经第四终。
诱饵经
如是我闻:一时,世尊住在舍卫城祇树给孤独园。在那里,世尊对比丘们说:"比丘们。"那些比丘回答说:"尊者。"世尊说:
"比丘们,猎人撒诱饵不是为了让鹿群'吃了我撒的这些诱饵后长寿、美丽、长期存活'。比丘们,猎人撒诱饵是为了让鹿群'贪恋地吃我撒的这些诱饵,贪恋地吃后会陶醉,陶醉后会放逸,放逸后在这诱饵中会任我处置'。
"比丘们,第一群鹿贪恋地吃了猎人撒的那些诱饵,它们在那里贪恋地吃后陶醉了,陶醉后放逸了,放逸后在那诱饵中任猎人处置。比丘们,这样第一群鹿没有摆脱猎人的魔力。

263. ‘‘Tatra, bhikkhave, dutiyā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

264. ‘‘Tatra , bhikkhave, tatiyā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ – ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

‘‘Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi [daṇḍavāgurāhi (syā.)] samantā sappadesaṃ anuparivāreyyāma – appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.



"比丘们,第二群鹿这样想:'那第一群鹿贪恋地吃了猎人撒的那些诱饵。它们在那里贪恋地吃后陶醉了,陶醉后放逸了,放逸后在那诱饵中任猎人处置。这样第一群鹿没有摆脱猎人的魔力。我们不如完全远离诱饵食物,远离可怕的食物,进入森林中生活。'它们完全远离了诱饵食物,远离可怕的食物,进入森林中生活。在夏季最后一个月,草和水都枯竭了,它们的身体变得极度消瘦。它们身体极度消瘦后,力气衰退了。力气衰退后,它们又回到了猎人撒的那个诱饵处。它们在那里贪恋地吃,贪恋地吃后陶醉了,陶醉后放逸了,放逸后在那诱饵中任猎人处置。比丘们,这样第二群鹿也没有摆脱猎人的魔力。
"比丘们,第三群鹿这样想:'那第一群鹿贪恋地吃了猎人撒的那些诱饵...这样第一群鹿没有摆脱猎人的魔力。那第二群鹿这样想:那第一群鹿贪恋地吃了猎人撒的那些诱饵...这样第一群鹿没有摆脱猎人的魔力。我们不如完全远离诱饵食物,远离可怕的食物,进入森林中生活。它们完全远离了诱饵食物,远离可怕的食物,进入森林中生活。在夏季最后一个月,草和水都枯竭了,它们的身体变得极度消瘦。它们身体极度消瘦后,力气衰退了。力气衰退后,它们又回到了猎人撒的那个诱饵处。它们在那里贪恋地吃,贪恋地吃后陶醉了,陶醉后放逸了,放逸后在那诱饵中任猎人处置。这样第二群鹿也没有摆脱猎人的魔力。我们不如在猎人撒的那个诱饵附近安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃那猎人撒的诱饵,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在那诱饵中任猎人处置。'它们在猎人撒的那个诱饵附近安营扎寨。在那里安营扎寨后,它们不贪恋不迷恋地吃那猎人撒的诱饵,它们在那里不贪恋不迷恋地吃就不陶醉,不陶醉就不放逸,不放逸就不在那诱饵中任猎人处置。
"比丘们,这时猎人和猎人的随从们想:'这第三群鹿真狡猾啊,真有魔力啊,它们吃这撒的诱饵,我们却不知道它们来时去处。我们不如用大网围住这撒的诱饵,也许能看到第三群鹿的营地,它们在哪里被抓住。'他们用大网围住了那撒的诱饵。比丘们,猎人和猎人的随从们看到了第三群鹿的营地,它们在那里被抓住了。比丘们,这样第三群鹿也没有摆脱猎人的魔力。

265. ‘‘Tatra, bhikkhave, catutthā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te tatiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

‘‘Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti. Na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti. Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.


"比丘们,第四群鹿这样想:'那第一群鹿...这样第一群鹿没有摆脱猎人的魔力。那第二群鹿这样想:那第一群鹿...这样第一群鹿没有摆脱猎人的魔力。我们不如完全远离诱饵食物,远离可怕的食物,进入森林中生活。它们完全远离了诱饵食物...这样第二群鹿也没有摆脱猎人的魔力。那第三群鹿这样想:那第一群鹿...这样第一群鹿没有摆脱猎人的魔力。那第二群鹿这样想:那第一群鹿...这样第一群鹿没有摆脱猎人的魔力。我们不如完全远离诱饵食物,远离可怕的食物,进入森林中生活。它们完全远离了诱饵食物...这样第二群鹿也没有摆脱猎人的魔力。我们不如在猎人撒的那个诱饵附近安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃那猎人撒的诱饵,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在那诱饵中任猎人处置。'它们在猎人撒的那个诱饵附近安营扎寨。在那里安营扎寨后,它们不贪恋不迷恋地吃那猎人撒的诱饵,它们在那里不贪恋不迷恋地吃就不陶醉,不陶醉就不放逸,不放逸就不在那诱饵中任猎人处置。
"这时猎人和猎人的随从们想:'这第三群鹿真狡猾啊,真有魔力啊,它们吃这撒的诱饵,我们却不知道它们来时去处。我们不如用大网围住这撒的诱饵,也许能看到第三群鹿的营地,它们在哪里被抓住。'他们用大网围住了那撒的诱饵。猎人和猎人的随从们看到了第三群鹿的营地,它们在那里被抓住了。这样第三群鹿也没有摆脱猎人的魔力。我们不如在猎人和猎人随从们到不了的地方安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃那猎人撒的诱饵,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在那诱饵中任猎人处置。'它们在猎人和猎人随从们到不了的地方安营扎寨。在那里安营扎寨后,它们不贪恋不迷恋地吃那猎人撒的诱饵,它们在那里不贪恋不迷恋地吃就不陶醉,不陶醉就不放逸,不放逸就不在那诱饵中任猎人处置。


‘‘Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. Imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma catutthānaṃ migajātānaṃ āsayaṃ passeyyāma yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Neva kho, bhikkhave, addasaṃsu nevāpiko ca nevāpikaparisā ca catutthānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ gaccheyyuṃ. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti. Yaṃnūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti. Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.

266. ‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ. Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.

267. ‘‘Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise . Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṃ ime paṭhame samaṇabrāhmaṇe vadāmi.

268. ‘‘Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ, sāmākabhakkhāpi ahesuṃ, nīvārabhakkhāpi ahesuṃ, daddulabhakkhāpi ahesuṃ, haṭabhakkhāpi ahesuṃ, kaṇabhakkhāpi ahesuṃ, ācāmabhakkhāpi ahesuṃ, piññākabhakkhāpi ahesuṃ, tiṇabhakkhāpi ahesuṃ, gomayabhakkhāpi ahesuṃ, vanamūlaphalāhārā yāpesuṃ pavattaphalabhojī.

‘‘Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne cetovimutti parihāyi. Cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṃ ime dutiye samaṇabrāhmaṇe vadāmi.



"比丘们,这时猎人和猎人的随从们想:'这第四群鹿真狡猾啊,真有魔力啊。它们吃这撒的诱饵,我们却不知道它们来时去处。我们不如用大网围住这撒的诱饵,也许能看到第四群鹿的营地,它们在哪里被抓住。'他们用大网围住了那撒的诱饵。比丘们,猎人和猎人的随从们没有看到第四群鹿的营地,它们在哪里被抓住。比丘们,这时猎人和猎人的随从们想:'如果我们惊扰第四群鹿,它们被惊扰后会惊扰其他鹿,它们被惊扰后又会惊扰其他鹿。这样所有的鹿群都会完全摆脱这撒的诱饵。我们不如放任第四群鹿吧。'比丘们,猎人和猎人的随从们放任了第四群鹿。比丘们,这样第四群鹿摆脱了猎人的魔力。
"比丘们,我讲这个比喻是为了说明意思。这里的意思是:比丘们,'诱饵'是五种感官欲望的代称。比丘们,'猎人'是魔罗邪恶者的代称。比丘们,'猎人的随从'是魔罗随从的代称。比丘们,'鹿群'是沙门婆罗门的代称。
"比丘们,第一类沙门婆罗门贪恋地吃了魔罗撒的那些诱饵和世俗诱惑。他们在那里贪恋地吃后陶醉了,陶醉后放逸了,放逸后在魔罗的那诱饵和世俗诱惑中任其处置。比丘们,这样第一类沙门婆罗门没有摆脱魔罗的魔力。比丘们,就像那第一群鹿一样,我说这第一类沙门婆罗门也是如此。
"比丘们,第二类沙门婆罗门这样想:'那第一类沙门婆罗门贪恋地吃了魔罗撒的那些诱饵和世俗诱惑。他们在那里贪恋地吃后陶醉了,陶醉后放逸了,放逸后在魔罗的那诱饵和世俗诱惑中任其处置。这样第一类沙门婆罗门没有摆脱魔罗的魔力。我们不如完全远离诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。'他们完全远离了诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。他们在那里吃蔬菜,吃小米,吃野米,吃daddula(一种植物),吃haṭa(一种植物),吃糠,吃米汤,吃油渣,吃草,吃牛粪,以树根和野果为食,靠拾取掉落的果实为生。
"在夏季最后一个月,草和水都枯竭了,他们的身体变得极度消瘦。他们身体极度消瘦后,力气衰退了。力气衰退后,心解脱也衰退了。心解脱衰退后,他们又回到了魔罗撒的那个诱饵处和世俗诱惑中。他们在那里贪恋地吃,贪恋地吃后陶醉了,陶醉后放逸了,放逸后在魔罗的那诱饵和世俗诱惑中任其处置。比丘们,这样第二类沙门婆罗门也没有摆脱魔罗的魔力。比丘们,就像那第二群鹿一样,我说这第二类沙门婆罗门也是如此。

269. ‘‘Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu. Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ…pe… pavattaphalabhojī. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmise’’ti.

‘‘Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise . Api ca kho evaṃdiṭṭhikā ahesuṃ – sassato loko itipi, asassato loko itipi; antavā loko itipi, anantavā loko itipi; taṃ jīvaṃ taṃ sarīraṃ itipi, aññaṃ jīvaṃ aññaṃ sarīraṃ itipi; hoti tathāgato paraṃ maraṇā itipi, na hoti tathāgato paraṃ maraṇā itipi, hoti ca na ca hoti tathāgato paraṃ maraṇā itipi, neva hoti na na hoti tathāgato paraṃ maraṇā itipi . Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṃ ime tatiye samaṇabrāhmaṇe vadāmi.



"比丘们,第三类沙门婆罗门这样想:'那第一类沙门婆罗门贪恋地吃了魔罗撒的那些诱饵和世俗诱惑...这样第一类沙门婆罗门没有摆脱魔罗的魔力。那第二类沙门婆罗门这样想:那第一类沙门婆罗门贪恋地吃了魔罗撒的那些诱饵和世俗诱惑...这样第一类沙门婆罗门没有摆脱魔罗的魔力。我们不如完全远离诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。'他们完全远离了诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。他们在那里吃蔬菜...靠拾取掉落的果实为生。在夏季最后一个月,草和水都枯竭了,他们的身体变得极度消瘦。他们身体极度消瘦后,力气衰退了。力气衰退后,心解脱也衰退了。心解脱衰退后,他们又回到了魔罗撒的那个诱饵处和世俗诱惑中。他们在那里贪恋地吃,贪恋地吃后陶醉了,陶醉后放逸了,放逸后在魔罗的那诱饵和世俗诱惑中任其处置。这样第二类沙门婆罗门也没有摆脱魔罗的魔力。我们不如在魔罗撒的那个诱饵和世俗诱惑附近安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在魔罗的那诱饵和世俗诱惑中任其处置。'
"他们在魔罗撒的那个诱饵和世俗诱惑附近安营扎寨。在那里安营扎寨后,他们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑。他们在那里不贪恋不迷恋地吃就不陶醉,不陶醉就不放逸,不放逸就不在魔罗的那诱饵和世俗诱惑中任其处置。但是他们有这样的见解:'世界是常恒的','世界是非常恒的','世界是有边际的','世界是无边际的','生命与身体是同一的','生命与身体是不同的','如来死后存在','如来死后不存在','如来死后既存在又不存在','如来死后既非存在又非不存在'。比丘们,这样第三类沙门婆罗门也没有摆脱魔罗的魔力。比丘们,就像那第三群鹿一样,我说这第三类沙门婆罗门也是如此。

270. ‘‘Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

‘‘Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu. Amattā samānā na pamādaṃ āpajjiṃsu. Appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Api ca kho evaṃdiṭṭhikā ahesuṃ sassato loko itipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇā itipi. Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappeyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

‘‘Te yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṃ ime catutthe samaṇabrāhmaṇe vadāmi.



"比丘们,第四类沙门婆罗门这样想:'那第一类沙门婆罗门贪恋地吃了魔罗撒的那些诱饵...这样第一类沙门婆罗门没有摆脱魔罗的魔力。那第二类沙门婆罗门这样想:那第一类沙门婆罗门...这样第一类沙门婆罗门没有摆脱魔罗的魔力。我们不如完全远离诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。'他们完全远离了诱饵食物和世俗诱惑...这样第二类沙门婆罗门也没有摆脱魔罗的魔力。那第三类沙门婆罗门这样想:那第一类沙门婆罗门...这样第一类沙门婆罗门没有摆脱魔罗的魔力。那第二类沙门婆罗门这样想:那第一类沙门婆罗门...这样第一类沙门婆罗门没有摆脱魔罗的魔力。我们不如完全远离诱饵食物和世俗诱惑,远离可怕的食物,进入森林中生活。'他们完全远离了诱饵食物和世俗诱惑...这样第二类沙门婆罗门也没有摆脱魔罗的魔力。我们不如在魔罗撒的那个诱饵和世俗诱惑附近安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在魔罗的那诱饵和世俗诱惑中任其处置。'
"他们在魔罗撒的那个诱饵和世俗诱惑附近安营扎寨。在那里安营扎寨后,他们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑。他们在那里不贪恋不迷恋地吃就不陶醉。不陶醉就不放逸。不放逸就不在魔罗的那诱饵和世俗诱惑中任其处置。但是他们有这样的见解:'世界是常恒的'....'如来死后既非存在又非不存在'。这样第三类沙门婆罗门也没有摆脱魔罗的魔力。我们不如在魔罗和魔罗随从到不了的地方安营扎寨。在那里安营扎寨后,我们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑,不贪恋不迷恋地吃就不会陶醉,不陶醉就不会放逸,不放逸就不会在魔罗的那诱饵和世俗诱惑中任其处置。'
"他们在魔罗和魔罗随从到不了的地方安营扎寨。在那里安营扎寨后,他们不贪恋不迷恋地吃魔罗撒的那个诱饵和世俗诱惑,他们在那里不贪恋不迷恋地吃就不陶醉,不陶醉就不放逸,不放逸就不在魔罗的那诱饵和世俗诱惑中任其处置。比丘们,这样第四类沙门婆罗门摆脱了魔罗的魔力。比丘们,就像那第四群鹿一样,我说这第四类沙门婆罗门也是如此。

271. ‘‘Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, 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. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Nivāpasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Pāsarāsisuttaṃ

272. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – ‘‘cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.



"比丘们,什么是魔罗和魔罗随从到不了的地方?比丘们,在这里,比丘远离感官欲望,远离不善法,进入并安住于具有寻、伺,由离生喜、乐的初禅。比丘们,这称为比丘使魔罗失明,消除了魔罗的足迹,超越了邪恶者的视线。
"再者,比丘们,比丘平息了寻、伺,内心宁静,心专注一境,无寻无伺,定生喜、乐,进入并安住于第二禅。比丘们,这称为...邪恶者。
"再者,比丘们,比丘离喜而住,保持平等心,具念正知,以身受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。比丘们,这称为...邪恶者。
"再者,比丘们,比丘舍离苦乐,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅。比丘们,这称为...邪恶者。
"再者,比丘们,比丘超越一切色想,灭除对立想,不作意种种想,认为'空间无边',进入并安住于空无边处。比丘们,这称为...邪恶者。
"再者,比丘们,比丘超越一切空无边处,认为'识无边',进入并安住于识无边处。比丘们,这称为...邪恶者。
"再者,比丘们,比丘超越一切识无边处,认为'无所有',进入并安住于无所有处。比丘们,这称为...邪恶者。
"再者,比丘们,比丘超越一切无所有处,进入并安住于非想非非想处。比丘们,这称为...邪恶者。
"再者,比丘们,比丘超越一切非想非非想处,进入并安住于想受灭尽定。他以智慧见到后,诸漏已尽。比丘们,这称为比丘使魔罗失明,消除了魔罗的足迹,超越了邪恶者的视线,度过了世间的贪著。"
世尊说了这些。那些比丘满意欢喜世尊所说。
诱饵经第五终。
网经
如是我闻:一时,世尊住在舍卫城祇树给孤独园。那时,世尊在上午穿好衣服,拿着钵和衣进入舍卫城乞食。这时,许多比丘来到尊者阿难处,到了之后对尊者阿难说:"阿难贤友,我们很久没有亲自听世尊说法了。阿难贤友,如果我们能亲自听世尊说法就好了。""那么,诸位尊者,请到婆罗门Rammaka的精舍去,也许你们能亲自听世尊说法。"那些比丘回答尊者阿难说:"是的,贤友。"
这时,世尊在舍卫城乞食完毕,饭后返回,对尊者阿难说:"阿难,我们去东园鹿母讲堂午休吧。""是的,世尊。"尊者阿难回答世尊。于是世尊和尊者阿难一起去东园鹿母讲堂午休。傍晚时分,世尊从禅修中起来,对尊者阿难说:"阿难,我们去东门浴室沐浴吧。""是的,世尊。"尊者阿难回答世尊。

273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā’’ti ? ‘‘Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto’’ti. ‘‘Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo’’.



于是世尊和尊者阿难一起去东门浴室沐浴。在东门浴室沐浴完毕,上岸后,世尊只穿一件衣服站着擦干身体。这时,尊者阿难对世尊说:"世尊,这里附近有婆罗门Rammaka的精舍。世尊,婆罗门Rammaka的精舍很宜人;世尊,婆罗门Rammaka的精舍很美丽。世尊,请世尊慈悲前往婆罗门Rammaka的精舍。"世尊以沉默表示同意。
于是世尊前往婆罗门Rammaka的精舍。那时,许多比丘正在婆罗门Rammaka的精舍里集会讨论佛法。这时,世尊站在门外,等待讨论结束。世尊知道讨论结束后,咳嗽了一声,敲了敲门。那些比丘为世尊打开门。世尊进入婆罗门Rammaka的精舍,坐在准备好的座位上。坐下后,世尊对比丘们说:"比丘们,你们刚才在讨论什么?你们中断了什么话题?"
"世尊,我们正在讨论有关世尊的法,这时世尊就来了。"
"很好,比丘们!这正是你们这些出于信仰从家庭生活出家为无家者的善男子应该做的,你们应该坐在一起讨论佛法。比丘们,当你们聚在一起时,应该做两件事:讨论佛法或保持圣者的沉默。"

274. ‘‘Dvemā, bhikkhave, pariyesanā – ariyā ca pariyesanā, anariyā ca pariyesanā.

‘‘Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito [gadhīto (syā. ka.)] mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ , jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ , kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

275. ‘‘Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.



"比丘们,有两种追求:圣者的追求和非圣者的追求。
"比丘们,什么是非圣者的追求?在这里,比丘们,有人自己是生法,却追求生法;自己是老法,却追求老法;自己是病法,却追求病法;自己是死法,却追求死法;自己是忧法,却追求忧法;自己是染污法,却追求染污法。
"比丘们,什么是生法?比丘们,妻子儿女是生法,奴婢是生法,山羊绵羊是生法,鸡猪是生法,象马牛驴是生法,金银是生法。比丘们,这些生法是执着。他执着、迷恋、沉溺于此,自己是生法却追求生法。
"比丘们,什么是老法?比丘们,妻子儿女是老法,奴婢是老法,山羊绵羊是老法,鸡猪是老法,象马牛驴是老法,金银是老法。比丘们,这些老法是执着。他执着、迷恋、沉溺于此,自己是老法却追求老法。
"比丘们,什么是病法?比丘们,妻子儿女是病法,奴婢是病法,山羊绵羊是病法,鸡猪是病法,象马牛驴是病法。比丘们,这些病法是执着。他执着、迷恋、沉溺于此,自己是病法却追求病法。
"比丘们,什么是死法?比丘们,妻子儿女是死法,奴婢是死法,山羊绵羊是死法,鸡猪是死法,象马牛驴是死法。比丘们,这些死法是执着。他执着、迷恋、沉溺于此,自己是死法却追求死法。
"比丘们,什么是忧法?比丘们,妻子儿女是忧法,奴婢是忧法,山羊绵羊是忧法,鸡猪是忧法,象马牛驴是忧法。比丘们,这些忧法是执着。他执着、迷恋、沉溺于此,自己是忧法却追求忧法。
"比丘们,什么是染污法?比丘们,妻子儿女是染污法,奴婢是染污法,山羊绵羊是染污法,鸡猪是染污法,象马牛驴是染污法,金银是染污法。比丘们,这些染污法是执着。他执着、迷恋、沉溺于此,自己是染污法却追求染污法。比丘们,这就是非圣者的追求。
"比丘们,什么是圣者的追求?在这里,比丘们,有人自己是生法,了知生法的过患,追求无生、无上安稳、涅槃;自己是老法,了知老法的过患,追求无老、无上安稳、涅槃;自己是病法,了知病法的过患,追求无病、无上安稳、涅槃;自己是死法,了知死法的过患,追求不死、无上安稳、涅槃;自己是忧法,了知忧法的过患,追求无忧、无上安稳、涅槃;自己是染污法,了知染污法的过患,追求无染、无上安稳、涅槃。比丘们,这就是圣者的追求。

276. ‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno…pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyya’nti.



"比丘们,我在觉悟之前,还是未觉悟的菩萨时,自己是生法却追求生法,自己是老法却追求老法,自己是病法却追求病法,自己是死法却追求死法,自己是忧法却追求忧法,自己是染污法却追求染污法。比丘们,我想:'为什么我自己是生法却追求生法,自己是老法却...病法...死法...忧法...自己是染污法却追求染污法呢?我何不自己是生法,了知生法的过患,追求无生、无上安稳、涅槃;自己是老法,了知老法的过患,追求无老、无上安稳、涅槃;自己是病法,了知病法的过患,追求无病、无上安稳、涅槃;自己是死法,了知死法的过患,追求不死、无上安稳、涅槃;自己是忧法,了知忧法的过患,追求无忧、无上安稳、涅槃;自己是染污法,了知染污法的过患,追求无染、无上安稳、涅槃呢?'

277. ‘‘So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso , bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī [kiṃkusalaṃgavesī (ka.)] anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti [upasampajja pavedesīti (sī. syā. pī.)]? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ –

‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. syā. pī.)] antevāsiṃ maṃ samānaṃ attanā [attano (sī. pī.)] samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.



"比丘们,后来,我年轻时,头发乌黑,正值青春年华,在人生的第一阶段,尽管父母不愿意,哭泣流泪,我还是剃除须发,披上袈裟,从家庭生活出家,过无家的生活。我这样出家后,寻求善法,追求无上寂静之道,来到阿罗罗·迦罗摩处。来到后,我对阿罗罗·迦罗摩说:'贤友迦罗摩,我想在这法律中修习梵行。'比丘们,我这样说后,阿罗罗·迦罗摩对我说:'尊者请住下吧。这法是这样的,有智慧的人不久就能亲自证知、实现、成就并安住于自己的师承。'比丘们,我很快就学会了那法。比丘们,我仅凭口头复述和言语重复就能宣称知见,并声称'我知我见',我和其他人一样。比丘们,我想:'阿罗罗·迦罗摩宣称他不仅仅凭信念就亲自证知、实现、成就并安住于这法。阿罗罗·迦罗摩确实是知见这法而安住的。'
"于是,比丘们,我来到阿罗罗·迦罗摩处。来到后,我对阿罗罗·迦罗摩说:'贤友迦罗摩,你宣称到什么程度亲自证知、实现、成就并安住于这法?'比丘们,我这样说后,阿罗罗·迦罗摩宣称无所有处。比丘们,我想:'不只是阿罗罗·迦罗摩有信念,我也有信念;不只是阿罗罗·迦罗摩有精进,我也有精进;不只是阿罗罗·迦罗摩有念,我也有念;不只是阿罗罗·迦罗摩有定,我也有定;不只是阿罗罗·迦罗摩有慧,我也有慧。我何不努力实现阿罗罗·迦罗摩宣称他亲自证知、实现、成就并安住的那法呢?'比丘们,我很快就亲自证知、实现、成就并安住于那法。
"于是,比丘们,我来到阿罗罗·迦罗摩处。来到后,我对阿罗罗·迦罗摩说:
'贤友迦罗摩,你宣称到这种程度亲自证知、实现、成就并安住于这法吗?'
'是的,贤友,我宣称到这种程度亲自证知、实现、成就并安住于这法。'
'贤友,我也到这种程度亲自证知、实现、成就并安住于这法。'
'贤友,我们有幸了,我们很幸运,能见到像你这样的同修。我亲自证知、实现、成就并安住的法,你也亲自证知、实现、成就并安住;你亲自证知、实现、成就并安住的法,我也亲自证知、实现、成就并安住。我知道的法你也知道,你知道的法我也知道。我怎样你也怎样,你怎样我也怎样。来吧,贤友,我们两人一起领导这个团体吧。'比丘们,就这样,阿罗罗·迦罗摩是我的老师,却把我这个学生当作与他平等,并给予我最高的尊敬。比丘们,我想:'这法不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃,只能导致投生无所有处。'比丘们,我不满足于那法,厌离那法而离去。

278. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako [uddako (sī. syā. pī.)] rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [āvuso rāma (sī. syā. ka.) mahāsatto rāmaputtameva avoca, na rāmaṃ, rāmo hi tattha gaṇācariyo bhaveyya, tadā ca kālaṅkato asanto. tenevettha rāmāyattāni kriyapadāni atītakālavasena āgatāni, udako ca rāmaputto mahāsattassa sabrahmacārītveva vutto, na ācariyoti. ṭīkāyaṃ ca ‘‘pāḷiyaṃ rāmasseva samāpattilābhitā āgatā na udakassā’’ti ādi pacchābhāge pakāsitā], imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ , mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ –

‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti . Iti kho, bhikkhave , udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.



"比丘们,我寻求善法,追求无上寂静之道,来到优陀迦·罗摩子处。来到后,我对优陀迦·罗摩子说:'贤友,我想在这法律中修习梵行。'比丘们,我这样说后,优陀迦·罗摩子对我说:'尊者请住下吧。这法是这样的,有智慧的人不久就能亲自证知、实现、成就并安住于自己的师承。'比丘们,我很快就学会了那法。比丘们,我仅凭口头复述和言语重复就能宣称知见,并声称'我知我见',我和其他人一样。比丘们,我想:'罗摩宣称他不仅仅凭信念就亲自证知、实现、成就并安住于这法。罗摩确实是知见这法而安住的。'
"于是,比丘们,我来到优陀迦·罗摩子处。来到后,我对优陀迦·罗摩子说:'贤友,罗摩宣称到什么程度亲自证知、实现、成就并安住于这法?'比丘们,我这样说后,优陀迦·罗摩子宣称非想非非想处。比丘们,我想:'不只是罗摩有信念,我也有信念;不只是罗摩有精进,我也有精进;不只是罗摩有念,我也有念;不只是罗摩有定,我也有定;不只是罗摩有慧,我也有慧。我何不努力实现罗摩宣称他亲自证知、实现、成就并安住的那法呢?'比丘们,我很快就亲自证知、实现、成就并安住于那法。
"于是,比丘们,我来到优陀迦·罗摩子处。来到后,我对优陀迦·罗摩子说:
'贤友,罗摩宣称到这种程度亲自证知、实现、成就并安住于这法吗?'
'是的,贤友,罗摩宣称到这种程度亲自证知、实现、成就并安住于这法。'
'贤友,我也到这种程度亲自证知、实现、成就并安住于这法。'
'贤友,我们有幸了,我们很幸运,能见到像你这样的同修。罗摩亲自证知、实现、成就并安住的法,你也亲自证知、实现、成就并安住;你亲自证知、实现、成就并安住的法,罗摩也亲自证知、实现、成就并安住。罗摩知道的法你也知道,你知道的法罗摩也知道。罗摩怎样你也怎样,你怎样罗摩也怎样。来吧,贤友,你来领导这个团体吧。'比丘们,就这样,优陀迦·罗摩子是我的同修,却把我置于老师的地位,并给予我最高的尊敬。比丘们,我想:'这法不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃,只能导致投生非想非非想处。'比丘们,我不满足于那法,厌离那法而离去。

279. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā [sāmantā (?)] ca gocaragāmaṃ . Tassa mayhaṃ, bhikkhave, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ – alamidaṃ padhānāyāti.

280. ‘‘So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

281. ‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’’’ti [āvaṭāti (sī.), āvutā (syā.)].



"比丘们,我寻求善法,追求无上寂静之道,在摩揭陀国逐步游行,来到优楼频螺的军队村。在那里我看到一片宜人的土地,有美丽的林地,有一条清澈流淌、水浅易渡、令人愉悦的河流,周围有适合乞食的村庄。比丘们,我想:'这片土地真是宜人,林地美丽,河流清澈流淌、水浅易渡、令人愉悦,周围有适合乞食的村庄。这里确实适合一个想要精进的善男子精进。'比丘们,我就在那里坐下,想:'这里适合精进。'
"比丘们,我自己是生法,了知生法的过患,追求无生、无上安稳、涅槃,我证得了无生、无上安稳、涅槃;我自己是老法,了知老法的过患,追求无老、无上安稳、涅槃,我证得了无老、无上安稳、涅槃;我自己是病法,了知病法的过患,追求无病、无上安稳、涅槃,我证得了无病、无上安稳、涅槃;我自己是死法,了知死法的过患,追求不死、无上安稳、涅槃,我证得了不死、无上安稳、涅槃;我自己是忧法,了知忧法的过患,追求无忧、无上安稳、涅槃,我证得了无忧、无上安稳、涅槃;我自己是染污法,了知染污法的过患,追求无染、无上安稳、涅槃,我证得了无染、无上安稳、涅槃。我生起了知见:'我的解脱不动摇,这是最后一生,不再有未来的存在。'
"比丘们,我想:'我证得的这法深奥、难见、难悟、寂静、殊胜、超越推理、微妙、智者所能体验。但是这些众生乐着执着,喜欢执着,欢喜执着。对于乐着执着、喜欢执着、欢喜执着的众生来说,这个道理难以理解,即:此缘性、缘起。这个道理也难以理解,即:一切行的止息、一切依的舍离、爱尽、离欲、灭、涅槃。如果我说法,而他人不理解,那只会使我疲劳,只会使我烦恼。'比丘们,这时我想起了以前从未听过的不可思议偈颂:
'我艰难证得此法,现在不宜宣说;
为贪嗔所缠者,难以了悟此法。
逆流而上微妙深,难见细微之法;
贪爱之人不能见,为黑暗所笼罩。'

282. ‘‘Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ.

‘Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu [desetu (syā. ka.)] bhagavā dhammaṃ,

Aññātāro bhavissantī’’’ti.

283. ‘‘Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā. pī.)] anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’’’ti.

‘‘Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.



"比丘们,我这样思考时,我的心倾向于不活动,不倾向于说法。比丘们,这时大梵天知道了我心中的想法,他想:'哎呀,世界要灭亡了,世界要毁灭了,如来、阿罗汉、正等正觉者的心倾向于不活动,不倾向于说法。'比丘们,于是大梵天就像一个强壮的人伸展弯曲的手臂或弯曲伸展的手臂那样,在梵天界消失,出现在我面前。比丘们,大梵天整理好上衣,向我合掌,对我说:'世尊,请说法;善逝,请说法。有些众生尘垢很少,如果不听法就会退失。会有人了解法的。'比丘们,大梵天说了这些。说完后,他又说:
'从前在摩揭陀出现,
不净之法为污染者所思;
请开启不死之门,
让他们听无垢者所悟之法。
如站在山顶的岩石上,
可以看到周围的人们;
同样,智者啊,请登上法所造的高楼,
全眼者啊,
无忧者啊,请观察被忧愁笼罩的人们,
被生老所压迫的人们。
请起来,英雄,战争的胜利者,
商队的领袖,无债者,请游行世间;
世尊,请说法,
会有了解者的。'
"比丘们,我知道了梵天的请求,出于对众生的悲悯,用佛眼观察世界。比丘们,我用佛眼观察世界时,看到有些众生尘垢很少,有些众生尘垢很多;有些根器锐利,有些根器迟钝;有些性格好,有些性格坏;有些容易理解,有些难以理解;有些住于对来世过失和危险的畏惧中,有些不住于对来世过失和危险的畏惧中。就像在青莲花池、红莲花池或白莲花池中,有些青莲花、红莲花或白莲花生在水中,长在水中,不出水面,沉在水下生长;有些青莲花、红莲花或白莲花生在水中,长在水中,与水面齐平;有些青莲花、红莲花或白莲花生在水中,长在水中,超出水面而生长,不被水沾湿。同样,比丘们,我用佛眼观察世界时,看到有些众生尘垢很少,有些众生尘垢很多;有些根器锐利,有些根器迟钝;有些性格好,有些性格坏;有些容易理解,有些难以理解;有些住于对来世过失和危险的畏惧中,有些不住于对来世过失和危险的畏惧中。比丘们,于是我用偈颂回答大梵天:
'不死之门已为他们打开,
有耳者请释放信心;
梵天啊,我认为会有伤害,
所以没有在人间说殊胜之法。'
"比丘们,这时大梵天想:'世尊已经允许我说法了。'他向我礼拜,右绕我后,就在那里消失了。

284. ‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya , khippameva ājāneyyā’ti.

‘‘Tassa mayhaṃ , bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ [pakkāmiṃ (syā. pī. ka.)].

285. ‘‘Addasā kho maṃ, bhikkhave, upako ājīvako antarā [ājīviko (sī. pī. ka.)] ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti ? Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ [andhabhūtasmiṃ (sī. syā. pī.)] lokasmiṃ, āhañchaṃ amatadundubhi’nti.

‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

‘‘Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti [huveyyapāvuso (sī. pī.), huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.



"比丘们,我想:'我应该先向谁说法?谁能很快理解这法?'比丘们,我想:'这位阿罗罗·迦罗摩是智者,聪明,有智慧,长期以来尘垢很少。我何不先向阿罗罗·迦罗摩说法?他能很快理解这法。'比丘们,这时有位天神来对我说:'世尊,阿罗罗·迦罗摩七天前去世了。'我也生起了知见:'阿罗罗·迦罗摩七天前去世了。'比丘们,我想:'阿罗罗·迦罗摩损失很大。如果他听到这法,他会很快理解的。'
"比丘们,我想:'我应该先向谁说法?谁能很快理解这法?'比丘们,我想:'这位优陀迦·罗摩子是智者,聪明,有智慧,长期以来尘垢很少。我何不先向优陀迦·罗摩子说法?他能很快理解这法。'比丘们,这时有位天神来对我说:'世尊,优陀迦·罗摩子昨晚去世了。'我也生起了知见:'优陀迦·罗摩子昨晚去世了。'比丘们,我想:'优陀迦·罗摩子损失很大。如果他听到这法,他会很快理解的。'
"比丘们,我想:'我应该先向谁说法?谁能很快理解这法?'比丘们,我想:'五比丘对我很有帮助,他们在我精进时侍奉我。我何不先向五比丘说法?'比丘们,我想:'五比丘现在住在哪里?'比丘们,我用清净超人的天眼看到五比丘住在波罗奈仙人落处的鹿野苑。比丘们,于是我在优楼频螺随意住了一段时间后,向波罗奈出发游行。
"比丘们,优波迦·阿耆婆迦在伽耶和菩提树之间的路上看到了我。看到我后,他对我说:'朋友,你的诸根很清净,肤色纯净明亮!朋友,你是为谁出家的?谁是你的老师?你喜欢谁的法?'比丘们,我听了这话,用偈颂对优波迦·阿耆婆迦说:
'我是一切的征服者,一切的知者,不染着一切法;
舍弃一切,因爱尽而解脱,自己证知,我还能指谁为师?
我没有老师,没有与我相等者;
在天人世界中,没有与我相似的人。
我是世间的阿罗汉,我是无上的导师;
我是唯一的正等正觉者,我已清凉,已寂灭。
我去迦尸城转法轮;
在盲目的世间,我要击不死之鼓。'
'朋友,按你所说,你应该是无限的胜利者!'
'像我这样的胜利者,都是已达漏尽的人;
我已战胜恶法,所以,优波迦,我是胜利者。'
"比丘们,优波迦·阿耆婆迦听了这话,说:'朋友,或许是这样吧。'然后摇着头,走上岔路离开了。

286. ‘‘Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ [aññamaññaṃ katikaṃ saṇṭhapesuṃ (vinayapiṭake mahāvagge)] – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko [bāhuliko (sī. pī.) sāratthadīpanīṭīkāya sameti] padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā. pī.)]. Arahaṃ, bhikkhave, tathāgato sammāsambuddho . Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya . Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko…pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti?

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti [bhāsitametanti (sī. syā. vinayepi)]? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.


"比丘们,我逐步游行,来到波罗奈仙人落处的鹿野苑,来到五比丘那里。比丘们,五比丘远远地看见我来。看见后,他们相互约定:'朋友们,这位沙门乔达摩来了,他已放纵,已放弃精进,回到奢侈生活。我们不应该礼拜他,不应该起身迎接他;不应该接受他的衣钵。但是可以为他准备座位,如果他想坐就坐吧。'比丘们,当我走近时,五比丘无法坚持他们的约定。有些人来迎接我,接过我的衣钵;有些人准备座位;有些人准备洗脚水。但是他们仍用名字和'朋友'来称呼我。
"我听了这话,对五比丘说:'比丘们,不要用名字和'朋友'来称呼如来。比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已经证得,我在教导,我在说法。如果你们按照教导实践,不久就能 - 为了这个目的善男子正确地从家庭生活出家到无家生活 - 在现法中自己证知、实现、成就并安住于无上梵行的终极。'比丘们,我这样说后,五比丘对我说:'朋友乔达摩,你用那样的行为,那样的修行,那样的苦行,都没有证得超人法、殊胜的圣者智见,现在你已经放纵,已放弃精进,回到奢侈生活,怎么可能证得超人法、殊胜的圣者智见呢?'我听了这话,对五比丘说:'比丘们,如来不是放纵的,不是放弃精进的,不是回到奢侈生活的。比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已经证得,我在教导,我在说法。如果你们按照教导实践,不久就能 - 为了这个目的善男子正确地从家庭生活出家到无家生活 - 在现法中自己证知、实现、成就并安住于无上梵行的终极。'比丘们,五比丘第二次对我说:'朋友乔达摩,你用那样的行为,那样的修行,那样的苦行,都没有证得超人法、殊胜的圣者智见,现在你已经放纵,已放弃精进,回到奢侈生活,怎么可能证得超人法、殊胜的圣者智见呢?'比丘们,我第二次对五比丘说:'比丘们,如来不是放纵的...你们将安住。'比丘们,五比丘第三次对我说:'朋友乔达摩,你用那样的行为,那样的修行,那样的苦行,都没有证得超人法、殊胜的圣者智见,现在你已经放纵,已放弃精进,回到奢侈生活,怎么可能证得超人法、殊胜的圣者智见呢?'
"我听了这话,对五比丘说:'比丘们,你们记得我以前曾这样说过吗?''没有,世尊。''比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已经证得,我在教导,我在说法。如果你们按照教导实践,不久就能 - 为了这个目的善男子正确地从家庭生活出家到无家生活 - 在现法中自己证知、实现、成就并安住于无上梵行的终极。'


‘‘Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā [chabbaggā (sī. syā.)] yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā…pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi – ‘akuppā no vimutti [akuppā nesaṃ vimutti (ka.)], ayamantimā jāti, natthi dāni punabbhavo’ti.



"比丘们,我成功地说服了五比丘。比丘们,我教导两位比丘,三位比丘去乞食。三位比丘乞食回来带回的食物,我们六个人靠它生活。比丘们,我教导三位比丘,两位比丘去乞食。两位比丘乞食回来带回的食物,我们六个人靠它生活。比丘们,五比丘被我这样教导,这样指导,他们自己是生法,了知生法的过患,追求无生、无上安稳、涅槃,他们证得了无生、无上安稳、涅槃;他们自己是老法,了知老法的过患,追求无老、无上安稳、涅槃,他们证得了无老、无上安稳、涅槃;他们自己是病法...他们自己是死法...他们自己是忧法...他们自己是染污法,了知染污法的过患,追求无染、无上安稳、涅槃,他们证得了无染、无上安稳、涅槃。他们生起了知见:'我们的解脱不动摇,这是最后一生,不再有未来的存在。'"

287. ‘‘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. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’ [pāpimato’’ti (?)]. ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

‘‘Seyyathāpi , bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

‘‘Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, 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. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.


"比丘们,有五种欲乐。哪五种?眼识可知的色,可爱的、可喜的、可意的、可爱的、与欲有关的、诱人的;耳识可知的声...鼻识可知的香...舌识可知的味...身识可知的触,可爱的、可喜的、可意的、可爱的、与欲有关的、诱人的。比丘们,这就是五种欲乐。比丘们,任何沙门或婆罗门,如果他们执着、迷恋、沉溺于这五种欲乐,不见过患,不知出离,享用它们,应当这样理解他们:'他们已陷入不幸,已陷入灾难,可任魔罗随意处置。'比丘们,就像森林中的鹿被捕获,陷入陷阱。应当这样理解它:'它已陷入不幸,已陷入灾难,可任猎人随意处置。当猎人来时,它无法随意逃走。'同样,比丘们,任何沙门或婆罗门,如果他们执着、迷恋、沉溺于这五种欲乐,不见过患,不知出离,享用它们,应当这样理解他们:'他们已陷入不幸,已陷入灾难,可任魔罗随意处置。'比丘们,任何沙门或婆罗门,如果他们不执着、不迷恋、不沉溺于这五种欲乐,见到过患,知道出离,享用它们,应当这样理解他们:'他们没有陷入不幸,没有陷入灾难,不可任魔罗随意处置。'
"比丘们,就像森林中的鹿没有被捕获,躺在陷阱上。应当这样理解它:'它没有陷入不幸,没有陷入灾难,不可任猎人随意处置。当猎人来时,它可以随意逃走。'同样,比丘们,任何沙门或婆罗门,如果他们不执着、不迷恋、不沉溺于这五种欲乐,见到过患,知道出离,享用它们,应当这样理解他们:'他们没有陷入不幸,没有陷入灾难,不可任魔罗随意处置。'
"比丘们,就像森林中的鹿在森林中漫游,无忧无虑地行走,无忧无虑地站立,无忧无虑地坐下,无忧无虑地躺卧。为什么?比丘们,因为它不在猎人的视线之内。同样,比丘们,比丘远离欲乐,远离不善法,有寻有伺,由离生喜乐,进入初禅而住。比丘们,这称为比丘使魔罗失明,消灭了魔罗的眼睛,不被恶者看见。
"再者,比丘们,比丘平息了寻伺,内心宁静,心一境性,无寻无伺,定生喜乐,进入第二禅而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘离喜而住,保持舍心,正念正知,以身感受乐,正如圣者所说的'舍念乐住',进入第三禅而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,进入第四禅而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘完全超越色想,灭除有对想,不作意种种想,认为'空间无边',进入空无边处而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘完全超越空无边处,认为'识无边',进入识无边处而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘完全超越识无边处,认为'无所有',进入无所有处而住。比丘们,这称为...不被恶者看见。
"再者,比丘们,比丘完全超越无所有处,进入非想非非想处而住。比丘们,这称为...不被恶者看见。


‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Cūḷahatthipadopamasuttaṃ

288. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī. pī.)] sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ. Disvāna pilotikaṃ paribbājakaṃ etadavoca –

‘‘Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā’’ti?

‘‘Ito hi kho ahaṃ , bho, āgacchāmi samaṇassa gotamassa santikā’’ti.

‘‘Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?

‘‘Paṇḍito maññe’’ti.

‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti.

‘‘Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti.

‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?

‘‘Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussāna’’nti.

‘‘Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno’’ti [abhippasanno hotīti (syā.)]?

‘‘Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya – ‘mahā vata, bho, nāgo’ti. Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.



"再者,比丘们,比丘完全超越非想非非想处,进入想受灭而住,以慧观察,他的诸漏已尽。比丘们,这称为比丘使魔罗失明,消灭了魔罗的眼睛,不被恶者看见。他已度过世间的执着,无忧无虑地行走,无忧无虑地站立,无忧无虑地坐下,无忧无虑地躺卧。为什么?比丘们,因为他不在恶者的视线之内。"
世尊说了这些。那些比丘满意欢喜世尊所说。
陷阱经第六结束。
小象迹喻经
如是我闻。一时,世尊住舍卫城祇树给孤独园。那时,生闻婆罗门乘坐全白色的母马车在中午时分离开舍卫城。生闻婆罗门远远地看见游行者毕洛帝迦走来。看见后,对游行者毕洛帝迦说:
"喂,尊者婆蹉种,这中午时分从哪里来?"
"先生,我从沙门乔达摩那里来。"
"尊者婆蹉种怎么看沙门乔达摩的智慧敏锐程度?"
"我认为他是智者。"
"先生,我是谁,我怎么能知道沙门乔达摩的智慧敏锐程度?能知道沙门乔达摩智慧敏锐程度的人,恐怕也应该是像他那样的人。"
"尊者婆蹉种确实以很高的赞美来赞美沙门乔达摩。"
"先生,我是谁,我怎么能赞美沙门乔达摩?尊者乔达摩是受赞美者中的受赞美者,是天人中最殊胜的。"
"尊者婆蹉种看到什么理由,对沙门乔达摩如此深信?"
"先生,就像一个熟练的捕象人进入象林。他在象林中看到一个巨大的象足印,长而延伸,宽而展开。他会得出结论:'这一定是一头大象。'同样,先生,当我看到沙门乔达摩的四个足印时,我得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'

289. ‘‘Katamāni cattāri? Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā [vobhindantā (sī. pī.) vi + ava + bhindantā] maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa [kutassa (sī. syā. pī.)] vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti [pabbājeti upasampādeti (sī.)]. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’’ti.

‘‘Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’’ti.



"哪四个?先生,我在这里看到一些聪明的刹帝利,精通辩论,能射中毛发,他们似乎用智慧破坏各种见解。他们听说:'沙门乔达摩将要到某某村庄或城镇。'他们准备问题:'我们要去见沙门乔达摩,问他这个问题。如果他这样回答,我们就这样反驳他。如果他那样回答,我们就那样反驳他。'他们听说:'沙门乔达摩已经到了某某村庄或城镇。'他们就去见沙门乔达摩。沙门乔达摩用法语开示他们,劝导他们,鼓励他们,使他们欢喜。他们被沙门乔达摩用法语开示,劝导,鼓励,使欢喜后,不但不问沙门乔达摩问题,更不用说反驳他了。相反,他们反而成为沙门乔达摩的弟子。先生,当我看到沙门乔达摩的这第一个足印时,我得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"再者,先生,我在这里看到一些聪明的婆罗门...聪明的居士...聪明的沙门,精通辩论,能射中毛发,他们似乎用智慧破坏各种见解。他们听说:'沙门乔达摩将要到某某村庄或城镇。'他们准备问题:'我们要去见沙门乔达摩,问他这个问题。如果他这样回答,我们就这样反驳他。如果他那样回答,我们就那样反驳他。'他们听说:'沙门乔达摩已经到了某某村庄或城镇。'他们就去见沙门乔达摩。沙门乔达摩用法语开示他们,劝导他们,鼓励他们,使他们欢喜。他们被沙门乔达摩用法语开示,劝导,鼓励,使欢喜后,不但不问沙门乔达摩问题,更不用说反驳他了。相反,他们反而请求沙门乔达摩允许他们从在家生活出家成为无家者。沙门乔达摩让他们出家。他们出家后,独处、不放逸、热忱、专心地生活,不久就 - 为了这个目的善男子正确地从家庭生活出家到无家生活 - 在现法中自己证知、实现、成就并安住于无上梵行的终极。他们说:'朋友们,我们差点失去了,我们差点灭亡了。以前我们不是沙门却自称是沙门,不是婆罗门却自称是婆罗门,不是阿罗汉却自称是阿罗汉。现在我们真的是沙门,现在我们真的是婆罗门,现在我们真的是阿罗汉。'先生,当我看到沙门乔达摩的这第四个足印时,我得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"先生,当我看到沙门乔达摩的这四个足印时,我得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'"

290. Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa. Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti! Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

291. ‘‘Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

‘‘So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

‘‘So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

‘‘So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati – ‘ayameva so mahānāgo’ti.

‘‘Evameva kho , brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho , abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.



听了这话,生闻婆罗门从全白色的母马车上下来,整理上衣搭在一肩,向世尊合掌,三次欢呼说:"礼敬世尊、阿罗汉、正等正觉者!礼敬世尊、阿罗汉、正等正觉者!礼敬世尊、阿罗汉、正等正觉者!也许有朝一日我们能与尊者乔达摩相见,也许能有一些交谈!"然后生闻婆罗门去见世尊。到了那里,与世尊互相问候。寒暄礼节后,坐在一旁。坐在一旁的生闻婆罗门把他与游行者毕洛帝迦的全部谈话都告诉了世尊。世尊听后对生闻婆罗门说:"婆罗门,仅凭这些还不能说象迹喻已经完整详尽。婆罗门,我将告诉你象迹喻如何才算完整详尽,请仔细听,好好思考,我要说了。""是的,先生。"生闻婆罗门回答世尊。世尊说:
"婆罗门,比如一个捕象人进入象林。他在象林中看到一个巨大的象足印,长而延伸,宽而展开。如果他是个熟练的捕象人,他不会立即得出结论:'这一定是一头大象。'为什么?婆罗门,因为在象林中有一种叫矮小象的雌象,它们的足印也很大,这可能是它们的足印。
"他继续跟踪。继续跟踪时,他在象林中看到一个巨大的象足印,长而延伸,宽而展开,还有高处的痕迹。如果他是个熟练的捕象人,他不会立即得出结论:'这一定是一头大象。'为什么?婆罗门,因为在象林中有一种叫高黑象的雌象,它们的足印也很大,这可能是它们的足印。
"他继续跟踪。继续跟踪时,他在象林中看到一个巨大的象足印,长而延伸,宽而展开,有高处的痕迹,还有高处被象牙划过的痕迹。如果他是个熟练的捕象人,他不会立即得出结论:'这一定是一头大象。'为什么?婆罗门,因为在象林中有一种叫高母象的雌象,它们的足印也很大,这可能是它们的足印。
"他继续跟踪。继续跟踪时,他在象林中看到一个巨大的象足印,长而延伸,宽而展开,有高处的痕迹,有高处被象牙划过的痕迹,还有高处被折断的树枝。他看到那头象,或在树下,或在空地上,或正在走,或正在站,或正在坐,或正在卧。这时他得出结论:'这就是那头大象。'
"同样,婆罗门,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证知、证悟并宣说这个世间,包括天、魔、梵天,以及沙门、婆罗门、天、人。他宣说的法初善、中善、后善,有义有文;他开显完全圆满、清净的梵行。居士或居士子或生于其他种姓的人听闻此法。听闻此法后,他对如来生起信心。具有这种信心,他如此思维:'在家生活拥挤,是尘垢之道;出家生活如同空旷。在家住者很难修习完全圆满、完全清净、如贝壳般光洁的梵行。我何不剃除须发,披上袈裟衣,从家庭生活出家到无家生活?'过了一段时间,他舍弃或小或大的财富,舍弃或小或大的亲属圈,剃除须发,披上袈裟衣,从家庭生活出家到无家生活。

292. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassa.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti .

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

293. ‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā [sāhasākārā (ka.)] paṭivirato hoti [imassa anantaraṃ ‘‘so iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedetī’’ti vacanaṃ dīghanikāye āgataṃ, taṃ idha santosakathāvasāne āgataṃ, sā ca santosakathā tattha satisampajaññānantarameva āgatā].

294. ‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

295. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti , samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.



"他这样出家后,遵守比丘的学处和生活,舍弃杀生,远离杀生,放下棍杖,放下武器,有惭有愧,慈悲为怀,对一切生命怜悯而住。
"舍弃不与取,远离不与取,只取所给予,期待所给予。以不偷盗、清净的自我而住。
"舍弃非梵行,成为梵行者,远离淫欲,远离村俗之法。
"舍弃妄语,远离妄语,说真实语,诚实可信,可靠,不欺世间。
"舍弃离间语,远离离间语,不会听到这里就到那里说以离间这些人,也不会听到那里就到这里说以离间那些人。他是分裂者的调解者,和合者的支持者,喜爱和谐,乐于和谐,欣喜和谐,说能带来和谐的话。
"舍弃粗恶语,远离粗恶语。他说的话柔和,悦耳,可爱,入心,优雅,令众人喜欢,令众人愉悦。
"舍弃绮语,远离绮语,说适时语,说真实语,说有意义的话,说法语,说律语,说值得珍藏的话,适时而有理由,有限度,与利益相应。
"他远离损害种子和植物,一日一食,不夜食,远离非时食,远离观看歌舞、音乐、表演,远离使用花环、香料、涂香、装饰品和装饰物,远离高床大床,远离接受金银,远离接受生谷,远离接受生肉,远离接受妇女和少女,远离接受奴仆,远离接受山羊和绵羊,远离接受鸡和猪,远离接受象、牛、马、骡,远离接受田地和土地,远离从事信使工作,远离买卖,远离欺诈性的秤、假币和假量,远离贿赂、欺骗、诡计和欺诈行为,远离砍伤、杀害、束缚、抢劫、掠夺和暴力。
"他知足于蔽体的衣服和果腹的食物。无论去哪里,他只带必需品。就像有翼的鸟儿飞向何处,只带着羽翼,同样,比丘知足于蔽体的衣服和果腹的食物。无论去哪里,他只带必需品。具足这种圣戒蕴,他内心体验无过失的快乐。
"他以眼见色时,不执取相,不执取细相。因为如果他住于不防护眼根,贪忧等恶不善法就会流入,所以他实行防护,守护眼根,防护眼根。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意知法时,不执取相,不执取细相。因为如果他住于不防护意根,贪忧等恶不善法就会流入,所以他实行防护,守护意根,防护意根。具足这种圣根防护,他内心体验无杂染的快乐。
"他在前进后退时保持正知,在观看四方时保持正知,在屈伸肢体时保持正知,在穿着袈裟、持钵和衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行住坐卧、醒寐、语默时保持正知。

296. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [( ) etthantare pāṭho idha nadissati, catukkaṅguttare pana imasmiṃ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭīpūrito] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

297. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘Puna caparaṃ, brāhmaṇa, 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. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

298. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.



"他具足这种圣戒蕴,具足这种圣知足,具足这种圣根防护,具足这种圣正念正知,他选择寂静的住处 - 林野、树下、山岳、幽谷、山洞、坟场、丛林、露地、草堆。他在饭后返回,结跏趺坐,保持身体正直,在面前建立正念。他舍弃对世间的贪欲,以离贪的心而住,净化心中的贪欲。舍弃嗔恚,以无嗔的心而住,对一切众生怜悯,净化心中的嗔恚。舍弃昏沉睡眠,远离昏沉睡眠而住,具光明想,正念正知,净化心中的昏沉睡眠。舍弃掉举恶作,不掉举而住,内心平静,净化心中的掉举恶作。舍弃疑惑,超越疑惑而住,对善法无疑,净化心中的疑惑。
"他舍弃这五盖,心的污垢,削弱智慧,远离欲乐,远离不善法,有寻有伺,由离生喜乐,进入初禅而住。婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。但是圣弟子还不能得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"再者,婆罗门,比丘平息了寻伺,内心宁静,心一境性,无寻无伺,定生喜乐,进入第二禅而住。婆罗门,这也称为...世尊的声闻僧众善行道。'
"再者,婆罗门,比丘离喜而住,保持舍心,正念正知,以身感受乐,正如圣者所说的'舍念乐住',进入第三禅而住。婆罗门,这也称为...世尊的声闻僧众善行道。'
"再者,婆罗门,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,进入第四禅而住。婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。但是圣弟子还不能得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向宿命随念智。他忆念种种宿世,如一生、二生...如是,他忆念种种宿世,形貌特征俱全。婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。但是圣弟子还不能得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向众生死生智。他以清净超人的天眼...了知众生随业而趣。婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。但是圣弟子还不能得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'

299. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘‘Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati , bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī’’ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Mahāhatthipadopamasuttaṃ

300. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – ‘‘seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. Katamesu catūsu? Dukkhe ariyasacce , dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce’’.

301. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

‘‘Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

‘‘Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu , tejodhātu, vāyodhātu.



"当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向漏尽智。他如实了知'这是苦',如实了知'这是苦集',如实了知'这是苦灭',如实了知'这是趣向苦灭之道'。他如实了知'这些是漏',如实了知'这是漏集',如实了知'这是漏灭',如实了知'这是趣向漏灭之道'。婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。但是圣**还没有得出结论,不过他正在得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'
"当他如是知、如是见时,他的心从欲漏解脱,从有漏解脱,从无明漏解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'婆罗门,这也称为如来足迹,如来所亲近,如来所涂抹。婆罗门,至此圣**已得出结论:'世尊是正等正觉者,法被世尊善说,世尊的声闻僧众善行道。'婆罗门,至此象迹喻已完整详尽。"
听了这话,生闻婆罗门对世尊说:"太妙了,乔达摩先生!太妙了,乔达摩先生!乔达摩先生,就像扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩先生以种种方便阐明了法。我归依乔达摩先生,归依法,归依比丘僧团。愿乔达摩先生接受我为优婆塞,从今日起终生归依。"
小象迹喻经第七结束。
大象迹喻经
如是我闻。一时,世尊住舍卫城祇树给孤独园。在那里,尊者舍利弗对比丘们说:"朋友们,诸比丘。""朋友。"那些比丘回答尊者舍利弗。尊者舍利弗说:"朋友们,就像任何陆地动物的足迹都包含在象足迹中,象足迹被称为它们中最大的。同样,朋友们,任何善法都包含在四圣谛中。哪四个?苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。"
"朋友们,什么是苦圣谛?生是苦,老是苦,死是苦,忧、悲、苦、忧、恼也是苦,所欲不得也是苦;简而言之,五取蕴是苦。朋友们,什么是五取蕴?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。
"朋友们,什么是色取蕴?四大种及四大种所造色。
"朋友们,什么是四大种?地界、水界、火界、风界。

302. ‘‘Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati [pathavīdhātu pakuppati (ka.)]. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti – ‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā . Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca’. So [sopikho (syā.), sopi (ka.)] phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti – pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti – ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde – ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsana’nti.

‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.



"朋友们,什么是地界?地界可能是内在的,也可能是外在的。朋友们,什么是内在地界?凡是内在的、个人的、坚硬、固体、被执取的,如头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、胃中物、粪便,或任何其他内在的、个人的、坚硬、固体、被执取的东西。朋友们,这称为内在地界。无论是内在地界还是外在地界,都只是地界。应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'如此以正慧如实观察后,他对地界厌离,使心离染于地界。
"朋友们,有时外在水界[地界]暴动。那时外在地界消失。朋友们,即使如此巨大的外在地界也显示出无常性、衰败性、变异性、变化性。那么,对于这个被渴爱执取的小小身体,怎么能有'我'或'我的'或'我是'的想法呢?实在是没有的。
"朋友们,如果别人辱骂、责备、激怒、骚扰那位比丘,他了知:'我生起了这种由耳触引起的苦受。它是有条件的,不是无条件的。依什么条件?依触。'他观察到触是无常的,受是无常的,想是无常的,行是无常的,识是无常的。他的心投入于界,澄净、安住、确立、解脱。
"朋友们,如果别人以不可意、不可爱、不可乐的方式对待那位比丘 - 用手接触,用土块接触,用棍棒接触,用刀剑接触。他了知:'这个身体的性质就是会受到手的接触、土块的接触、棍棒的接触、刀剑的接触。世尊在锯喻教导中说过:"比丘们,即使强盗用双柄锯切割你的肢体,如果有人因此而生起嗔恨,他就不是我的弟子。"我的精进将被激发,不松懈,念将被建立,不忘失,身将轻安,不紧张,心将入定,一境。现在就让这个身体受到手的接触、土块的接触、棍棒的接触、刀剑的接触吧,这是在实践佛陀的教导。'
"朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心不能建立,他因此感到震惊、恐惧:'这是我的损失,不是我的得益,这是我的不幸,不是我的幸运,我这样忆念佛、法、僧,而善的舍心不能建立。'朋友们,就像儿媳看到公公时感到震惊、恐惧;同样地,如果那位比丘这样忆念佛、法、僧,而善的舍心不能建立,他因此感到震惊、恐惧:'这是我的损失,不是我的得益,这是我的不幸,不是我的幸运,我这样忆念佛、法、僧,而善的舍心不能建立。'朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心能够建立,他因此感到满意。朋友们,至此这位比丘已经做了很多。

303. ‘‘Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi [tālaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi [porisaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmīti’ vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.



"朋友们,什么是水界?水界可能是内在的,也可能是外在的。朋友们,什么是内在水界?凡是内在的、个人的、水、水性、被执取的,如胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿,或任何其他内在的、个人的、水、水性、被执取的东西 - 这称为内在水界。无论是内在水界还是外在水界,都只是水界。应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'如此以正慧如实观察后,他对水界厌离,使心离染于水界。
"朋友们,有时外在水界暴动。它冲走村庄、城镇、城市、国家,甚至整个地区。朋友们,有时大海水位下降一百由旬、二百由旬、三百由旬、四百由旬、五百由旬、六百由旬、七百由旬。朋友们,有时大海水深只有七棵棕榈树高、六棵棕榈树高、五棵棕榈树高、四棵棕榈树高、三棵棕榈树高、两棵棕榈树高、一棵棕榈树高。朋友们,有时大海水深只有七人高、六人高、五人高、四人高、三人高、两人高、一人高。朋友们,有时大海水深只到半人高、腰部、膝盖、脚踝。朋友们,有时大海水甚至连一个指节深都没有。即使如此巨大的外在水界也显示出无常性、衰败性、变异性、变化性。那么,对于这个被渴爱执取的小小身体,怎么能有'我'或'我的'或'我是'的想法呢?实在是没有的...朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心能够建立,他因此感到满意。朋友们,至此这位比丘已经做了很多。

304. ‘‘Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti . Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.



"朋友们,什么是火界?火界可能是内在的,也可能是外在的。朋友们,什么是内在火界?凡是内在的、个人的、火、火性、被执取的,如使身体发热的、使身体衰老的、使身体发烧的,以及使所吃、所喝、所咀嚼、所品尝的东西得到充分消化的,或任何其他内在的、个人的、火、火性、被执取的东西 - 这称为内在火界。无论是内在火界还是外在火界,都只是火界。应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'如此以正慧如实观察后,他对火界厌离,使心离染于火界。
"朋友们,有时外在火界暴动。它烧毁村庄、城镇、城市、国家,甚至整个地区。它烧到绿地、道路、岩石、水边或美丽的土地时,因缺少燃料而熄灭。朋友们,有时人们甚至用鸡毛或腱皮来寻火。即使如此巨大的外在火界也显示出无常性、衰败性、变异性、变化性。那么,对于这个被渴爱执取的小小身体,怎么能有'我'或'我的'或'我是'的想法呢?实在是没有的...朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心能够建立,他因此感到满意。朋友们,至此这位比丘已经做了很多。

305. ‘‘Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā [koṭṭhasayā (sī. pī.)] vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati , saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsana’nti.

‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.



"朋友们,什么是风界?风界可能是内在的,也可能是外在的。朋友们,什么是内在风界?凡是内在的、个人的、风、风性、被执取的,如上行风、下行风、腹中风、肠中风、遍布全身的风、入息、出息,或任何其他内在的、个人的、风、风性、被执取的东西 - 这称为内在风界。无论是内在风界还是外在风界,都只是风界。应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'如此以正慧如实观察后,他对风界厌离,使心离染于风界。
"朋友们,有时外在风界暴动。它吹走村庄、城镇、城市、国家,甚至整个地区。朋友们,有时在夏季的最后一个月,人们用棕榈叶扇或扇子寻风,甚至屋檐下的草也不动。即使如此巨大的外在风界也显示出无常性、衰败性、变异性、变化性。那么,对于这个被渴爱执取的小小身体,怎么能有'我'或'我的'或'我是'的想法呢?实在是没有的。
"朋友们,如果别人辱骂、责备、激怒、骚扰那位比丘,他了知:'我生起了这种由耳触引起的苦受。它是有条件的,不是无条件的。依什么条件?依触。'他观察到触是无常的,受是无常的,想是无常的,行是无常的,识是无常的。他的心投入于界,澄净、安住、确立、解脱。
"朋友们,如果别人以不可意、不可爱、不可乐的方式对待那位比丘 - 用手接触,用土块接触,用棍棒接触,用刀剑接触。他了知:'这个身体的性质就是会受到手的接触、土块的接触、棍棒的接触、刀剑的接触。世尊在锯喻教导中说过:"比丘们,即使强盗用双柄锯切割你的肢体,如果有人因此而生起嗔恨,他就不是我的弟子。"我的精进将被激发,不松懈,念将被建立,不忘失,身将轻安,不紧张,心将入定,一境。现在就让这个身体受到手的接触、土块的接触、棍棒的接触、刀剑的接触吧,这是在实践佛陀的教导。'
"朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心不能建立,他因此感到震惊、恐惧:'这是我的损失,不是我的得益,这是我的不幸,不是我的幸运,我这样忆念佛、法、僧,而善的舍心不能建立。'朋友们,就像儿媳看到公公时感到震惊、恐惧;同样地,如果那位比丘这样忆念佛、法、僧,而善的舍心不能建立,他因此感到震惊、恐惧:'这是我的损失,不是我的得益,这是我的不幸,不是我的幸运,我这样忆念佛、法、僧,而善的舍心不能建立。'朋友们,如果那位比丘这样忆念佛、法、僧,而善的舍心能够建立,他因此感到满意。朋友们,至此这位比丘已经做了很多。

306. ‘‘Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva [ajjhattikañce (sī. syā. pī.), ajjhattikañcepi (?)], āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.

‘‘So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatīti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

‘‘Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti…pe… ghānaṃ aparibhinnaṃ hoti… jivhā aparibhinnā hoti… kāyo aparibhinno hoti… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati. So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī’’ti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī’’ti.

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Mahāsāropamasuttaṃ



"朋友们,就像依靠木材、藤蔓、草和泥土,空间被围绕而称为房屋;同样地,朋友们,依靠骨骼、筋腱、肌肉和皮肤,空间被围绕而称为色。朋友们,如果内在的眼根未损坏,但外在的色法未进入视野,且没有相应的作意,则不会产生相应的识。朋友们,如果内在的眼根未损坏,外在的色法进入视野,但没有相应的作意,则仍不会产生相应的识。朋友们,只有当内在的眼根未损坏,外在的色法进入视野,且有相应的作意时,才会产生相应的识。这样产生的色属于色取蕴,这样产生的受属于受取蕴,这样产生的想属于想取蕴,这样产生的行属于行取蕴,这样产生的识属于识取蕴。
"他如此了知:'原来这五取蕴是如此聚集、汇合、结合。世尊曾说:"谁见缘起,谁就见法;谁见法,谁就见缘起。"这五取蕴确实是缘起的。对这五取蕴的欲求、执著、爱恋、沉溺就是苦集。对这五取蕴的欲贪调伏、欲贪断除就是苦灭。'朋友们,至此这位比丘已经做了很多。
"朋友们,如果内在的耳根未损坏...鼻根未损坏...舌根未损坏...身根未损坏...意根未损坏,但外在的法未进入意识范围,且没有相应的作意,则不会产生相应的识。朋友们,如果内在的意根未损坏,外在的法进入意识范围,但没有相应的作意,则仍不会产生相应的识。朋友们,只有当内在的意根未损坏,外在的法进入意识范围,且有相应的作意时,才会产生相应的识。这样产生的色属于色取蕴,这样产生的受属于受取蕴,这样产生的想属于想取蕴,这样产生的行属于行取蕴,这样产生的识属于识取蕴。他如此了知:'原来这五取蕴是如此聚集、汇合、结合。世尊曾说:"谁见缘起,谁就见法;谁见法,谁就见缘起。"这五取蕴确实是缘起的。对这五取蕴的欲求、执著、爱恋、沉溺就是苦集。对这五取蕴的欲贪调伏、欲贪断除就是苦灭。'朋友们,至此这位比丘已经做了很多。"
尊者舍利弗如此说。那些比丘对尊者舍利弗的话感到满意,欢喜。
大象迹喻经第八结束。
大心材喻经

307. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

‘‘Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā [lābhī silokavā (sī. pī.), lābhī sakkāra silokavā (syā.)], ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ [tathāpāyaṃ (ka.)] bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto , appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.



如是我闻。一时,世尊住王舍城(现在的拉杰吉尔)耆阇崛山,提婆达多刚离开不久。在那里,世尊以提婆达多为缘由,对比丘们说:
"比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他因这利养、恭敬、名声而感到满足,愿望得到满足。他因这利养、恭敬、名声而抬高自己,贬低他人:'我是有利养、恭敬、名声的人,而这些其他比丘不出名,无影响力。'他因这利养、恭敬、名声而骄傲、放逸,陷入放逸,放逸而住,痛苦。
"比丘们,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮、外皮,砍下枝叶带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮、外皮,砍下枝叶带走,以为是"心材"。他用心材所要做的事,将无法完成。'同样地,比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他因这利养、恭敬、名声而感到满足,愿望得到满足。他因这利养、恭敬、名声而抬高自己,贬低他人:'我是有利养、恭敬、名声的人,而这些其他比丘不出名,无影响力。'他因这利养、恭敬、名声而骄傲、放逸,陷入放逸,放逸而住,痛苦。比丘们,这称为比丘抓住了梵行的枝叶,因此而止步不前。

308. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.



"比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,愿望得到满足。他因这戒行成就而抬高自己,贬低他人:'我是有戒德、善法的人,而这些其他比丘破戒、恶法。'他因这戒行成就而骄傲、放逸,陷入放逸,放逸而住,痛苦。
"比丘们,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮,砍下外皮带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮,砍下外皮带走,以为是"心材"。他用心材所要做的事,将无法完成。'
"同样地,比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,愿望得到满足。他因这戒行成就而抬高自己,贬低他人:'我是有戒德、善法的人,而这些其他比丘破戒、恶法。'他因这戒行成就而骄傲、放逸,陷入放逸,放逸而住,痛苦。比丘们,这称为比丘抓住了梵行的外皮,因此而止步不前。

309. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti . So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

‘‘Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ , na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati , bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.



"比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,愿望得到满足。他因这定力成就而抬高自己,贬低他人:'我是入定的、心一境性的,而这些其他比丘不入定、心散乱。'他因这定力成就而骄傲、放逸,陷入放逸,放逸而住,痛苦。
"比丘们,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木,砍下树皮带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木,砍下树皮带走,以为是"心材"。他用心材所要做的事,将无法完成。'
"同样地,比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,愿望得到满足。他因这定力成就而抬高自己,贬低他人:'我是入定的、心一境性的,而这些其他比丘不入定、心散乱。'他因这定力成就而骄傲、放逸,陷入放逸,放逸而住,痛苦。比丘们,这称为比丘抓住了梵行的树皮,因此而止步不前。

310. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.



"比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他不因这定力成就而骄傲、放逸,不陷入放逸。不放逸的他成就了知见。他因这知见而感到满足,愿望得到满足。他因这知见而抬高自己,贬低他人:'我是以知见而住,而这些其他比丘是不知不见而住。'他因这知见而骄傲、放逸,陷入放逸,放逸而住,痛苦。
"比丘们,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材,砍下软木带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材,砍下软木带走,以为是"心材"。他用心材所要做的事,将无法完成。'同样地,比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他不因这定力成就而骄傲、放逸,不陷入放逸。不放逸的他成就了知见。他因这知见而感到满足,愿望得到满足。他因这知见而抬高自己,贬低他人:'我是以知见而住,而这些其他比丘是不知不见而住。'他因这知见而骄傲、放逸,陷入放逸,放逸而住,痛苦。比丘们,这称为比丘抓住了梵行的软木,因此而止步不前。

311. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti , na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ [aṭṭhānaṃ kho panetaṃ (ka.)], bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

‘‘Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāra’nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

‘‘Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti – etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.

10. Cūḷasāropamasuttaṃ



"比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他不因这定力成就而骄傲、放逸,不陷入放逸。不放逸的他成就了知见。他因这知见而感到满足,但愿望未完全满足。他不因这知见而抬高自己,不贬低他人。他不因这知见而骄傲、放逸,不陷入放逸。不放逸的他成就了非时解脱。比丘们,这是不可能的,没有机会,那位比丘会从这非时解脱退失。
"比丘们,就像一个寻求心材、追求心材、四处寻找心材的人,来到一棵直立的、有心材的大树前,只砍下心材带走,知道那是'心材'。有眼力的人看到他会这样说:'这位先生确实知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这位寻求心材、追求心材、四处寻找心材的先生,来到一棵直立的、有心材的大树前,只砍下心材带走,知道那是"心材"。他用心材所要做的事,将能完成。'
"同样地,比丘们,在这里,某个良家子出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他不因这利养、恭敬、名声而骄傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他不因这戒行成就而骄傲、放逸,不陷入放逸。不放逸的他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他不因这定力成就而骄傲、放逸,不陷入放逸。不放逸的他成就了知见。他因这知见而感到满足,但愿望未完全满足。他不因这知见而抬高自己,不贬低他人。他不因这知见而骄傲、放逸,不陷入放逸。不放逸的他成就了非时解脱。比丘们,这是不可能的,没有机会,那位比丘会从这非时解脱退失。
"因此,比丘们,这梵行不是为了获得利养、恭敬、名声,不是为了获得戒行成就,不是为了获得定力成就,不是为了获得知见。比丘们,这不动心解脱才是这梵行的目的,这是其精髓,这是其终极。"
世尊如此说。那些比丘对世尊的话感到满意,欢喜。
大心材喻经第九结束。
小心材喻经

312. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo [sañjayo (sī. syā. pī. ka.)] belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū’’ti? ‘‘Alaṃ, brāhmaṇa, tiṭṭhatetaṃ – sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti. Dhammaṃ te, brāhmaṇa, desessāmi, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

313. ‘‘Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

314. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ , papaṭikaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

315. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

316. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.



如是我闻。一时,世尊住舍卫城(现在的萨赫特-马赫特)祇树给孤独园。那时,平伽拉科查婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的平伽拉科查婆罗门对世尊说:"乔达摩先生,那些沙门婆罗门是僧团的领袖、教派的首领、教派的导师,为人所知、有名望、创立教派、被许多人认为是善人,例如富兰那·迦叶、末伽梨·瞿舍罗、阿耆多·翅舍钦婆罗、迦罗鸠驮·迦旃延、散若耶·毗罗梨子、尼乾陀·若提子,他们是否都如自己所宣称的那样证悟了?还是都没有证悟?或者有些证悟了,有些没有证悟?"
"婆罗门,别管这个了 - 他们是否都如自己所宣称的那样证悟了,还是都没有证悟,或者有些证悟了,有些没有证悟。婆罗门,我要为你说法,你要听,要好好作意,我将说。""是的,先生。"平伽拉科查婆罗门回答世尊。世尊说:
"婆罗门,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮、外皮,砍下枝叶带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮、外皮,砍下枝叶带走,以为是"心材"。他用心材所要做的事,将无法完成。'
"或者,婆罗门,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮,砍下外皮带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮,砍下外皮带走,以为是"心材"。他用心材所要做的事,将无法完成。'
"或者,婆罗门,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木,砍下树皮带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木,砍下树皮带走,以为是"心材"。他用心材所要做的事,将无法完成。'
"或者,婆罗门,就像一个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材,砍下软木带走,以为是'心材'。有眼力的人看到他会这样说:'这个人确实不知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材,砍下软木带走,以为是"心材"。他用心材所要做的事,将无法完成。'

317. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāra’nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

318. ‘‘Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

319. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati , anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.



"或者,婆罗门,就像一个寻求心材、追求心材、四处寻找心材的人,来到一棵直立的、有心材的大树前,只砍下心材带走,知道那是'心材'。有眼力的人看到他会这样说:'这个人确实知道什么是心材,什么是软木,什么是树皮,什么是外皮,什么是枝叶。所以这个寻求心材、追求心材、四处寻找心材的人,来到一棵直立的、有心材的大树前,只砍下心材带走,知道那是"心材"。他用心材所要做的事,将能完成。'
"同样地,婆罗门,在这里,某个人出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他因这利养、恭敬、名声而感到满足,愿望得到满足。他因这利养、恭敬、名声而抬高自己,贬低他人:'我是有利养、恭敬、名声的人,而这些其他比丘不出名,无影响力。'他不对比利养、恭敬、名声更高尚、更殊胜的其他法生起欲求,不为证得它们而努力,变得懈怠、松懈。婆罗门,就像那个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮、外皮,砍下枝叶带走,以为是'心材'。他用心材所要做的事,将无法完成。婆罗门,我说这个人就像那样。
"在这里,婆罗门,某个人出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他对比利养、恭敬、名声更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了戒行。他因这戒行成就而感到满足,愿望得到满足。他因这戒行成就而抬高自己,贬低他人:'我是有戒德、善法的人,而这些其他比丘破戒、恶法。'他不对比戒行成就更高尚、更殊胜的其他法生起欲求,不为证得它们而努力,变得懈怠、松懈。婆罗门,就像那个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木、树皮,砍下外皮带走,以为是'心材'。他用心材所要做的事,将无法完成。婆罗门,我说这个人就像那样。

320. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko . So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

321. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena…pe… antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo . So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.



"在这里,婆罗门,某个人出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他对比利养、恭敬、名声更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他对比戒行成就更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了定力。他因这定力成就而感到满足,愿望得到满足。他因这定力成就而抬高自己,贬低他人:'我是入定的、心一境性的,而这些其他比丘不入定、心散乱。'他不对比定力成就更高尚、更殊胜的其他法生起欲求,不为证得它们而努力,变得懈怠、松懈。婆罗门,就像那个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材、软木,砍下树皮带走,以为是'心材'。他用心材所要做的事,将无法完成。婆罗门,我说这个人就像那样。
"在这里,婆罗门,某个人出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死...也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他对比利养、恭敬、名声更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他对比戒行成就更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他对比定力成就更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了知见。他因这知见而感到满足,愿望得到满足。他因这知见而抬高自己,贬低他人:'我是以知见而住,而这些其他比丘是不知不见而住。'他不对比知见更高尚、更殊胜的其他法生起欲求,不为证得它们而努力,变得懈怠、松懈。婆罗门,就像那个寻求心材、追求心材、四处寻找心材的人,越过一棵直立的、有心材的大树的心材,砍下软木带走,以为是'心材'。他用心材所要做的事,将无法完成。婆罗门,我说这个人就像那样。

322. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi , dukkhotiṇṇo dukkhapareto , appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.



"在这里,婆罗门,某个人出于信心,从在家生活出家,成为无家者,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,为苦所困。也许可以了知这整个苦蕴的终结。'他如此出家后,获得了利养、恭敬、名声。他不因这利养、恭敬、名声而感到满足,愿望未得到满足。他不因这利养、恭敬、名声而抬高自己,不贬低他人。他对比利养、恭敬、名声更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了戒行。他因这戒行成就而感到满足,但愿望未完全满足。他不因这戒行成就而抬高自己,不贬低他人。他对比戒行成就更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了定力。他因这定力成就而感到满足,但愿望未完全满足。他不因这定力成就而抬高自己,不贬低他人。他对比定力成就更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。他成就了知见。他因这知见而感到满足,但愿望未完全满足。他不因这知见而抬高自己,不贬低他人。他对比知见更高尚、更殊胜的其他法生起欲求,为证得它们而努力,不懈怠、不松懈。

323. ‘‘Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, 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. Ayampi kho , brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.



"婆罗门,什么是比知见更高尚、更殊胜的法?在这里,婆罗门,比丘远离欲乐,远离不善法,进入并安住于有寻有伺、由离生喜乐的初禅。婆罗门,这是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘平息寻伺,内心宁静,心一境性,进入并安住于无寻无伺、由定生喜乐的第二禅。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘离喜,住于舍,具念正知,以身受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘舍乐舍苦,先前的喜忧已灭,进入并安住于不苦不乐、舍念清净的第四禅。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘超越一切色想,灭有对想,不作意种种想,认为'空间无边',进入并安住于空无边处。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘超越一切空无边处,认为'识无边',进入并安住于识无边处。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘超越一切识无边处,认为'无所有',进入并安住于无所有处。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘超越一切无所有处,进入并安住于非想非非想处。婆罗门,这也是比知见更高尚、更殊胜的法。
"再者,婆罗门,比丘超越一切非想非非想处,进入并安住于想受灭,以慧观见诸漏已尽。婆罗门,这也是比知见更高尚、更殊胜的法。婆罗门,这些就是比知见更高尚、更殊胜的法。

324. ‘‘Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

‘‘Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ , brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Cūḷasāropamasuttaṃ niṭṭhitaṃ dasamaṃ.

Opammavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṃ nivāpo;

Rāsikaṇerumahāgajanāmo, sārūpamo [sāravaro (syā.), sāravano (ka.)] puna piṅgalakoccho.

"婆罗门,就像那个寻求心材、追求心材、四处寻找心材的人,来到一棵直立的、有心材的大树前,只砍下心材带走,知道那是'心材'。他用心材所要做的事,将能完成。婆罗门,我说这个人就像那样。
"因此,婆罗门,这梵行不是为了获得利养、恭敬、名声的利益,不是为了获得戒行成就的利益,不是为了获得定力成就的利益,不是为了获得知见的利益。婆罗门,这不动心解脱才是这梵行的目的,这是其精髓,这是其终极。"
当这样说时,平伽拉科查婆罗门对世尊说:"太奇妙了,乔达摩先生!太奇妙了,乔达摩先生!...请乔达摩先生记住我是从今天起终生归依的优婆塞。"
小心材喻经第十结束。
譬喻品第三结束。
其摘要如下:
摩利耶·帕古那和阿利塔,名为盲林的,迦提和富楼那,诱饵,
堆、象牙、大象的名字,心材喻和平伽拉科查。

