4. Mahāyamakavaggo

1. Cūḷagosiṅgasuttaṃ

325. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. pī.), ñātike (ka.)] viharati giñjakāvasathe. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo [kimbilo (sī. pī. ka.)] gosiṅgasālavanadāye viharanti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘mā, samaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī’’ti.

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – ‘‘mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto’’ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto’’ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā – eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

326. ‘‘Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā’’ti ? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā’’ti. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Taggha mayaṃ , bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe citta’’nti.

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – ‘‘mayhampi, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.

‘‘Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti.



这是我的翻译:
大品
小牛角经
如是我闻。一时,世尊住在那提迦(Nātika)的砖房中。那时,尊者阿那律、尊者难提、尊者金毗罗住在牛角沙罗树林中。傍晚时分,世尊从独处起来,向牛角沙罗树林走去。林中守卫远远看见世尊走来,就对世尊说:"沙门,不要进入这片林子。这里有三位善男子住着,他们喜欢独处。不要打扰他们。"
尊者阿那律听到守卫与世尊交谈,就对守卫说:"朋友守卫,不要阻止世尊。我们的导师世尊来了。"然后尊者阿那律走向尊者难提和尊者金毗罗,对他们说:"尊者们,请出来,尊者们,请出来,我们的导师世尊来了。"于是尊者阿那律、尊者难提、尊者金毗罗迎接世尊 - 一人接过世尊的衣钵,一人准备座位,一人准备洗脚水。世尊坐在准备好的座位上。坐下后,世尊洗了脚。那些尊者向世尊礼拜后,坐在一旁。世尊对坐在一旁的尊者阿那律说:
"阿那律们,你们还好吗?生活还过得去吗?乞食不辛苦吧?" "世尊,我们还好,世尊,生活还过得去;尊者,我们乞食不辛苦。" "阿那律们,你们和睦相处,欢喜无诤,如水乳交融,以慈爱的眼光看待彼此吗?" "确实如此,尊者,我们和睦相处,欢喜无诤,如水乳交融,以慈爱的眼光看待彼此。" "阿那律们,你们是如何和睦相处,欢喜无诤,如水乳交融,以慈爱的眼光看待彼此的呢?" "尊者,我是这样想的:'我真有福气,我真幸运,能与这样的同修一起生活。'尊者,我对这些尊者们,无论当面还是背后,都以慈爱的身业对待;无论当面还是背后,都以慈爱的语业对待;无论当面还是背后,都以慈爱的意业对待。尊者,我这样想:'我应该放下自己的想法,随顺这些尊者们的意愿。'于是,尊者,我放下自己的想法,随顺这些尊者们的意愿。尊者,虽然我们身体不同,但我感觉我们的心是一致的。"
尊者难提也...尊者金毗罗也对世尊说:"尊者,我也是这样想的:'我真有福气,我真幸运,能与这样的同修一起生活。'尊者,我对这些尊者们,无论当面还是背后,都以慈爱的身业对待;无论当面还是背后,都以慈爱的语业对待;无论当面还是背后,都以慈爱的意业对待。尊者,我这样想:'我应该放下自己的想法,随顺这些尊者们的意愿。'于是,尊者,我放下自己的想法,随顺这些尊者们的意愿。尊者,虽然我们身体不同,但我感觉我们的心是一致的。"
"尊者,我们就是这样和睦相处,欢喜无诤,如水乳交融,以慈爱的眼光看待彼此的。"

327. ‘‘Sādhu sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti.



这是我的翻译:
"很好,很好,阿那律们!阿那律们,你们是否保持不放逸、精进、专注地生活呢?" "确实如此,尊者,我们保持不放逸、精进、专注地生活。" "阿那律们,你们是如何保持不放逸、精进、专注地生活的呢?" "尊者,在这里,我们中谁最先从村子乞食回来,他就准备座位,准备饮用水和洗漱用水,准备垃圾桶。谁最后从村子乞食回来,如果还有剩余的食物,他想吃就吃,不想吃就倒在没有草的地方,或者倒入没有生物的水中。然后他收拾座位,收拾饮用水和洗漱用水,收拾垃圾桶,打扫用餐的地方。谁看到饮水罐、洗漱水罐或厕所水罐是空的,他就去添满。如果太重拿不动,就用手势叫另一个人来,我们用手势互相帮助,尊者,为了这个我们不会开口说话。尊者,每五天我们整夜坐在一起讨论佛法。尊者,我们就是这样保持不放逸、精进、专注地生活的。"

328. ‘‘Sādhu sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti ? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāma…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāma…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.



这是我的翻译:
"很好,很好,阿那律们!阿那律们,你们如此不放逸、精进、专注地生活,是否还获得了超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,离开欲望,离开不善法,有寻有伺,由离生喜乐,进入初禅而住。尊者,这就是我们不放逸、精进、专注地生活时,所获得的超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,寻伺平息,内心安静,心一境性,无寻无伺,定生喜乐,进入第二禅而住。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,离喜,住于舍,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',进入第三禅而住。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,断乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,进入第四禅而住。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,完全超越色想,灭除有对想,不作意种种想,认为'虚空无边',进入空无边处而住。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,完全超越空无边处,认为'识无边',进入识无边处而住...完全超越识无边处,认为'无所有',进入无所有处而住...完全超越无所有处,进入非想非非想处而住。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。"

329. ‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā’’ti. ‘‘Sādhu sādhu, anuruddhā! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī’’ti.

330. Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā [anusaṃsāvetvā (sī.), anusāvetvā (ṭīkā)] tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī’’ti? ‘‘Na kho me āyasmanto evamārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Tamenaṃ bhagavatā pañhābhipuṭṭhena byākata’’nti.



这是我的翻译:
"很好,很好,阿那律们!阿那律们,超越这种状态,平息这种状态后,你们是否还获得了其他超越凡人的法,达到了圣者的殊胜智见,获得了安乐的住处?" "尊者,怎么会没有呢!尊者,在这里,我们随意欲求,完全超越非想非非想处,进入想受灭尽定而住,以智慧观察,我们的烦恼已尽。尊者,超越前面的状态,平息前面的状态后,这就是我们获得的其他超越凡人的法,达到的圣者的殊胜智见,获得的安乐住处。尊者,我们认为没有比这更高或更殊胜的安乐住处了。" "很好,很好,阿那律们!确实没有比这更高或更殊胜的安乐住处了。"
于是世尊以法语开示、教导、鼓励、鼓舞尊者阿那律、尊者难提、尊者金毗罗后,从座位起身离开。尊者阿那律、尊者难提、尊者金毗罗送别世尊后返回,尊者难提和尊者金毗罗对尊者阿那律说:"我们是否曾告诉尊者阿那律说'我们获得了这些这些禅定'?为什么尊者阿那律在世尊面前宣说我们直到烦恼灭尽?" "诸位尊者并没有告诉我说'我们获得了这些这些禅定',但我以心观察诸位尊者的心,知道'这些尊者获得了这些这些禅定'。诸天神也告诉我这件事:'这些尊者获得了这些这些禅定'。我是根据世尊的提问来回答的。"

331. Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca – ‘‘lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’’ti. Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ – ‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’’ti. Itiha te āyasmanto tena khaṇena (tena layena) [( ) sī. syā. pī. potthakesu natthi] tena muhuttena yāvabrahmalokā viditā [saṃviditā (ka.)] ahesuṃ.

‘‘Evametaṃ, dīgha, evametaṃ, dīgha! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā…pe… sabbe cepi, dīgha, vessā…pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussāna’’nti.

Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.

Cūḷagosiṅgasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Mahāgosiṅgasuttaṃ



这是我的翻译:
这时,名叫长族的夜叉来到世尊那里,向世尊礼拜后站在一旁。站在一旁的长族夜叉对世尊说:"尊者,跋耆人真有福气,跋耆人民真是获得了好处,因为如来、阿罗汉、正等正觉者住在这里,还有这三位善男子 - 尊者阿那律、尊者难提、尊者金毗罗。"听到长族夜叉的声音,地居天神也宣告说:"朋友们,跋耆人真有福气,跋耆人民真是获得了好处,因为如来、阿罗汉、正等正觉者住在这里,还有这三位善男子 - 尊者阿那律、尊者难提、尊者金毗罗。"听到地居天神的声音,四大天王天...三十三天...夜摩天...兜率天...化乐天...他化自在天...梵众天也宣告说:"朋友们,跋耆人真有福气,跋耆人民真是获得了好处,因为如来、阿罗汉、正等正觉者住在这里,还有这三位善男子 - 尊者阿那律、尊者难提、尊者金毗罗。"就这样,在那一刻,那一瞬间,这些尊者的名声传遍了梵天界。
"长族,确实如此,长族,确实如此!长族,这三位善男子从家庭出家,如果那个家族以清净心忆念这三位善男子,那个家族就会长期获得利益和快乐。长族,这三位善男子从家族出家,如果那个家族以清净心忆念这三位善男子,那个家族就会长期获得利益和快乐。长族,这三位善男子从村庄出家,如果那个村庄以清净心忆念这三位善男子,那个村庄就会长期获得利益和快乐。长族,这三位善男子从城镇出家,如果那个城镇以清净心忆念这三位善男子,那个城镇就会长期获得利益和快乐。长族,这三位善男子从城市出家,如果那个城市以清净心忆念这三位善男子,那个城市就会长期获得利益和快乐。长族,这三位善男子从国家出家,如果那个国家以清净心忆念这三位善男子,那个国家就会长期获得利益和快乐。长族,如果所有刹帝利以清净心忆念这三位善男子,所有刹帝利就会长期获得利益和快乐。长族,如果所有婆罗门...所有吠舍...所有首陀罗以清净心忆念这三位善男子,所有首陀罗就会长期获得利益和快乐。长族,如果包括天神、魔罗、梵天在内的世界,包括沙门、婆罗门、天神和人类在内的众生,以清净心忆念这三位善男子,包括天神、魔罗、梵天在内的世界,包括沙门、婆罗门、天神和人类在内的众生就会长期获得利益和快乐。长族,你看,这三位善男子为了多数人的利益,为了多数人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐而修行。"
世尊说了这些。长族夜叉满意欢喜世尊所说。
小牛角经第一结束。
大牛角经

332. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca – ‘‘āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ etadavoca – ‘‘upasaṅkamantā kho amū, āvuso [āyasmantāvuso (ka.)] revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā’’ti. ‘‘Evamāvuso’’ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.

333. Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā [sabbapāliphullā (sī.)] sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti? ‘‘Idhāvuso sāriputta , bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā [dhatā (sī. syā. kaṃ. pī.)], vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi [appabaddhehi (sī. pī.)] anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

334. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca – ‘‘byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ‘ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

335. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma – ‘ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.



这是我的翻译:
如是我闻。一时,世尊与许多著名的大弟子一起住在牛角沙罗树林中,这些弟子包括:尊者舍利弗、尊者大目犍连、尊者大迦叶、尊者阿那律、尊者离婆多、尊者阿难,以及其他著名的大弟子。那时,尊者大目犍连在傍晚结束独处后,走向尊者大迦叶,对他说:"迦叶贤友,我们去尊者舍利弗那里听法吧。"尊者大迦叶回答说:"好的,贤友。"于是尊者大目犍连、尊者大迦叶和尊者阿那律一起去尊者舍利弗那里听法。尊者阿难看见尊者大目犍连、尊者大迦叶和尊者阿那律去尊者舍利弗那里听法,就走向尊者离婆多,对他说:"离婆多贤友,那些善人正在去尊者舍利弗那里听法。离婆多贤友,我们也去尊者舍利弗那里听法吧。"尊者离婆多回答说:"好的,贤友。"于是尊者离婆多和尊者阿难一起去尊者舍利弗那里听法。
尊者舍利弗远远地看见尊者离婆多和尊者阿难走来,就对尊者阿难说:"请来,尊者阿难!欢迎世尊的侍者,世尊的亲近者尊者阿难!阿难贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。阿难贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?" "舍利弗贤友,在这里,有一位比丘多闻、持法、积闻。那些初善、中善、后善,有义有文,宣说完全圆满清净的梵行的法,他都多闻、受持、熟习文句、思维其义、善见深意。他为四众说法,用圆满的文句和词语,连贯不断,以断除随眠烦恼。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。"
说完这些,尊者舍利弗对尊者离婆多说:"离婆多贤友,尊者阿难已经按照自己的理解回答了。现在我们问尊者离婆多:'离婆多贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。离婆多贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'" "舍利弗贤友,在这里,有一位比丘喜欢独处,乐于独处,内心专注于止,不舍禅定,具足观,增长空闲处。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。"
说完这些,尊者舍利弗对尊者阿那律说:"阿那律贤友,尊者离婆多已经按照自己的理解回答了。现在我们问尊者阿那律:'阿那律贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。阿那律贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'" "舍利弗贤友,在这里,有一位比丘以清净超人的天眼观察千世界。舍利弗贤友,就像一个有眼睛的人站在高楼顶上观察千个车轮,同样地,舍利弗贤友,这位比丘以清净超人的天眼观察千世界。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。"

336. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca – ‘‘byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma – ‘ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho hoti asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta , bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

337. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma – ‘ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti [saṃsārenti (ka.)], dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

338. Atha kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ‘ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. pī. ka.)] viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.



这是我的翻译:
说完这些,尊者舍利弗对尊者大迦叶说:"迦叶贤友,尊者阿那律已经按照自己的理解回答了。现在我们问尊者大迦叶:'迦叶贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。迦叶贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'" "舍利弗贤友,在这里,有一位比丘自己住在林野,也赞叹住林野;自己乞食,也赞叹乞食;自己穿粪扫衣,也赞叹穿粪扫衣;自己只持三衣,也赞叹只持三衣;自己少欲,也赞叹少欲;自己知足,也赞叹知足;自己独处,也赞叹独处;自己不与众杂处,也赞叹不与众杂处;自己精进,也赞叹精进;自己具足戒,也赞叹具足戒;自己具足定,也赞叹具足定;自己具足慧,也赞叹具足慧;自己具足解脱,也赞叹具足解脱;自己具足解脱知见,也赞叹具足解脱知见。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。"
说完这些,尊者舍利弗对尊者大目犍连说:"目犍连贤友,尊者大迦叶已经按照自己的理解回答了。现在我们问尊者大目犍连:'目犍连贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。目犍连贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'" "舍利弗贤友,在这里,有两位比丘讨论阿毗达摩,他们互相提问,互相回答问题,不会停滞,他们的讨论是如法的。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。"
然后尊者大目犍连对尊者舍利弗说:"舍利弗贤友,我们每个人都已经按照自己的理解回答了。现在我们问尊者舍利弗:'舍利弗贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。舍利弗贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'" "目犍连贤友,在这里,有一位比丘控制自己的心,而不被心所控制。他想在上午入住哪种禅定就能在上午入住那种禅定;他想在中午入住哪种禅定就能在中午入住那种禅定;他想在傍晚入住哪种禅定就能在傍晚入住那种禅定。目犍连贤友,就像国王或大臣有一个装满各种颜色衣服的衣箱,他想在上午穿哪一套衣服就能在上午穿那一套衣服;他想在中午穿哪一套衣服就能在中午穿那一套衣服;他想在傍晚穿哪一套衣服就能在傍晚穿那一套衣服。同样地,目犍连贤友,这位比丘控制自己的心,而不被心所控制。他想在上午入住哪种禅定就能在上午入住那种禅定;他想在中午入住哪种禅定就能在中午入住那种禅定;他想在傍晚入住哪种禅定就能在傍晚入住那种禅定。目犍连贤友,这样的比丘能使牛角沙罗树林更加庄严。"

339. Atha kho āyasmā sāriputto te āyasmante etadavoca – ‘‘byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavocaṃ – ‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca – ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo…pe… anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta! Yathā taṃ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā’’ti.

340. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ – ‘byākataṃ kho, āvuso revata āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca – ‘idhāvuso sāriputta bhikkhu paṭisallānārāmo hoti paṭisallānarato , ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta! Yathā taṃ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārāna’’nti.

341. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ – ‘byākataṃ kho āvuso anuruddha āyasmatā revatena…pe… kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti. Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso…pe… evarūpena kho āvuso sāriputta bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī’’ti.



这是我的翻译:
然后尊者舍利弗对那些尊者们说:"贤友们,我们每个人都已经按照自己的理解回答了。贤友们,我们去世尊那里吧;去了之后,我们将这件事告诉世尊。世尊如何解答,我们就如何记住。"那些尊者回答尊者舍利弗说:"好的,贤友。"然后那些尊者去到世尊那里,向世尊礼拜后坐在一旁。坐在一旁的尊者舍利弗对世尊说:"尊者,我看见尊者离婆多和尊者阿难从远处走来。看见后,我对尊者阿难说:'请来,尊者阿难!欢迎世尊的侍者,世尊的亲近者尊者阿难!阿难贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。阿难贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者阿难对我说:'舍利弗贤友,在这里,有一位比丘多闻、持法...以断除随眠烦恼。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,舍利弗!阿难回答得很正确。因为,舍利弗,阿难确实多闻、持法、积闻。那些初善、中善、后善,有义有文,宣说完全圆满清净的梵行的法,他都多闻、受持、熟习文句、思维其义、善见深意。他为四众说法,用圆满的文句和词语,连贯不断,以断除随眠烦恼。"
"说完这些,尊者,我对尊者离婆多说:'离婆多贤友,尊者阿难已经按照自己的理解回答了。现在我们问尊者离婆多:离婆多贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。离婆多贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者离婆多对我说:'舍利弗贤友,在这里,有一位比丘喜欢独处,乐于独处,内心专注于止,不舍禅定,具足观,增长空闲处。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,舍利弗!离婆多回答得很正确。因为,舍利弗,离婆多确实喜欢独处,乐于独处,内心专注于止,不舍禅定,具足观,增长空闲处。"
"说完这些,尊者,我对尊者阿那律说:'阿那律贤友,尊者离婆多已经回答了...阿那律贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者阿那律对我说:'舍利弗贤友,在这里,有一位比丘以清净超人的天眼观察千世界。舍利弗贤友,就像一个有眼睛的人...舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,舍利弗!阿那律回答得很正确。因为,舍利弗,阿那律确实以清净超人的天眼观察千世界。"

342. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ – ‘byākataṃ kho, āvuso kassapa āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma…pe… kathaṃ rūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte bhante, āyasmā mahākassapo maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti…pe… attanā ca paṃsukūliko hoti…pe… attanā ca tecīvariko hoti…pe… attanā ca appiccho hoti…pe… attanā ca santuṭṭho hoti…pe… attanā ca pavivitto hoti…pe… attanā ca asaṃsaṭṭho hoti…pe… attanā ca āraddhavīriyo hoti…pe… attanā ca sīlasampanno hoti…pe… attanā ca samādhisampanno hoti…pe… attanā ca paññāsampanno hoti… attanā ca vimuttisampanno hoti… attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti . ‘‘Sādhu sādhu, sāriputta! Yathā taṃ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī’’ti.

343. ‘‘Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ – ‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma…pe… kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca – ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko’’ti.



这是我的翻译:
"说完这些,尊者,我对尊者大迦叶说:'迦叶贤友,尊者阿那律已经按照自己的理解回答了。现在我们问尊者大迦叶...迦叶贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者大迦叶对我说:'舍利弗贤友,在这里,有一位比丘自己住在林野,也赞叹住林野;自己乞食,也赞叹乞食;自己穿粪扫衣,也赞叹穿粪扫衣;自己只持三衣,也赞叹只持三衣;自己少欲,也赞叹少欲;自己知足,也赞叹知足;自己独处,也赞叹独处;自己不与众杂处,也赞叹不与众杂处;自己精进,也赞叹精进;自己具足戒,也赞叹具足戒;自己具足定,也赞叹具足定;自己具足慧,也赞叹具足慧;自己具足解脱,也赞叹具足解脱;自己具足解脱知见,也赞叹具足解脱知见。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,舍利弗!迦叶回答得很正确。因为,舍利弗,迦叶确实自己住在林野,也赞叹住林野;自己乞食,也赞叹乞食;自己穿粪扫衣,也赞叹穿粪扫衣;自己只持三衣,也赞叹只持三衣;自己少欲,也赞叹少欲;自己知足,也赞叹知足;自己独处,也赞叹独处;自己不与众杂处,也赞叹不与众杂处;自己精进,也赞叹精进;自己具足戒,也赞叹具足戒;自己具足定,也赞叹具足定;自己具足慧,也赞叹具足慧;自己具足解脱,也赞叹具足解脱;自己具足解脱知见,也赞叹具足解脱知见。"
"说完这些,尊者,我对尊者大目犍连说:'目犍连贤友,尊者大迦叶已经按照自己的理解回答了。现在我们问尊者大目犍连...目犍连贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者大目犍连对我说:'舍利弗贤友,在这里,有两位比丘讨论阿毗达摩,他们互相提问,互相回答问题,不会停滞,他们的讨论是如法的。舍利弗贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,舍利弗!目犍连回答得很正确。因为,舍利弗,目犍连确实是一位说法者。"

344. Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ – ‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca – ‘idhāvuso, moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ , taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, moggallāna! Yathā taṃ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī’’ti.

345. Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘kassa nu kho, bhante, subhāsita’’nti? ‘‘Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā – ‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

Idamavoca bhagavā. Attamanā te āyasmanto [te bhikkhū (ka.)] bhagavato bhāsitaṃ abhinandunti.

Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Mahāgopālakasuttaṃ



这是我的翻译:
说完这些,尊者大目犍连对世尊说:"然后,尊者,我对尊者舍利弗说:'舍利弗贤友,我们每个人都已经按照自己的理解回答了。现在我们问尊者舍利弗:舍利弗贤友,牛角沙罗树林真是美丽,月夜清凉,沙罗树全都开花,似乎散发着天界的香气。舍利弗贤友,什么样的比丘能使牛角沙罗树林更加庄严呢?'尊者,说完这些后,尊者舍利弗对我说:'目犍连贤友,在这里,有一位比丘控制自己的心,而不被心所控制。他想在上午入住哪种禅定就能在上午入住那种禅定;他想在中午入住哪种禅定就能在中午入住那种禅定;他想在傍晚入住哪种禅定就能在傍晚入住那种禅定。目犍连贤友,就像国王或大臣有一个装满各种颜色衣服的衣箱,他想在上午穿哪一套衣服就能在上午穿那一套衣服;他想在中午穿哪一套衣服就能在中午穿那一套衣服;他想在傍晚穿哪一套衣服就能在傍晚穿那一套衣服。同样地,目犍连贤友,这位比丘控制自己的心,而不被心所控制。他想在上午入住哪种禅定就能在上午入住那种禅定;他想在中午入住哪种禅定就能在中午入住那种禅定;他想在傍晚入住哪种禅定就能在傍晚入住那种禅定。目犍连贤友,这样的比丘能使牛角沙罗树林更加庄严。'" "很好,很好,目犍连!舍利弗回答得很正确。因为,目犍连,舍利弗确实控制自己的心,而不被心所控制。他想在上午入住哪种禅定就能在上午入住那种禅定;他想在中午入住哪种禅定就能在中午入住那种禅定;他想在傍晚入住哪种禅定就能在傍晚入住那种禅定。"
说完这些,尊者舍利弗对世尊说:"尊者,谁说得最好呢?" "舍利弗,你们每个人从不同角度都说得很好。但是现在也听听我说,什么样的比丘能使牛角沙罗树林更加庄严。舍利弗,在这里,有一位比丘在饭后结束乞食后,盘腿而坐,保持身体正直,在面前建立正念,想:'我不会解开这个跏趺坐,直到我的心从诸漏中解脱,不再执取。'舍利弗,这样的比丘能使牛角沙罗树林更加庄严。"
世尊说了这些。那些尊者们满意欢喜世尊所说。
大牛角经第二结束。
大牧牛者经

346. 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 –

‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ [phātikattuṃ (sī. pī.), phātikātuṃ (syā. kaṃ.)]. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā [sāṭetā (sī. syā. kaṃ. pī.)] hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.



这是我的翻译:
如是我闻。一时,世尊住在舍卫城(现在的萨赫特-马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。"那些比丘回答说:"尊者。"世尊说:
"比丘们,具有十一种特质的牧牛人不能照顾牛群并使之繁盛。哪十一种?在这里,比丘们,牧牛人不识别牛的外形,不善于辨认特征,不除去蝇卵,不包扎伤口,不熏烟驱蚊,不知道牛的饮水处,不知道牛已喝足水,不知道牛的行走路线,不善于选择牧场,过度挤奶,对那些公牛、牛群的领袖和向导不给予特别的尊重。比丘们,具有这十一种特质的牧牛人不能照顾牛群并使之繁盛。同样地,比丘们,具有十一种特质的比丘不能在这法与律中获得增长、扩展和广大。哪十一种?在这里,比丘们,比丘不识别色,不善于辨认相,不除去(不善念),不包扎(心的)伤口,不熏烟(修行),不知道(正法的)饮水处,不知道(已)喝足(正法),不知道(修行的)道路,不善于选择(修行的)处所,过度索取,对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导不给予特别的尊重。

347. ‘‘Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

‘‘Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati, na paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave , bhikkhu na gocarakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti ? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.


这是我的翻译:
"比丘们,怎样是比丘不识别色?在这里,比丘们,比丘对于任何色,一切色,不如实了知'是四大种及四大种所造色'。比丘们,这就是比丘不识别色。
比丘们,怎样是比丘不善于辨认相?在这里,比丘们,比丘不如实了知'愚人以业为相,智者以业为相'。比丘们,这就是比丘不善于辨认相。
比丘们,怎样是比丘不除去(不善念)?在这里,比丘们,比丘容忍已生起的欲寻,不舍弃,不驱除,不灭尽,不使之不存在。对已生起的嗔恚寻...已生起的伤害寻...已生起的种种恶不善法,他容忍,不舍弃,不驱除,不灭尽,不使之不存在。比丘们,这就是比丘不除去(不善念)。
比丘们,怎样是比丘不包扎(心的)伤口?在这里,比丘们,比丘以眼见色后,执取相,执取细相。由于他住于不防护眼根,贪忧恶不善法会流入,他不实行防护,不守护眼根,不在眼根上达到防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后,执取相,执取细相。由于他住于不防护意根,贪忧恶不善法会流入,他不实行防护,不守护意根,不在意根上达到防护。比丘们,这就是比丘不包扎(心的)伤口。
比丘们,怎样是比丘不熏烟(修行)?在这里,比丘们,比丘不详细地为他人宣说如所闻、如所学的法。比丘们,这就是比丘不熏烟(修行)。
比丘们,怎样是比丘不知道(正法的)饮水处?在这里,比丘们,比丘不时常亲近那些多闻、通达阿含、持法、持律、持纲要的比丘,不询问、不请教:'尊者,这是什么意思?这有何含义?'那些尊者不为他开显未开显的,不阐明未阐明的,不消除他对种种引起疑惑之处的疑惑。比丘们,这就是比丘不知道(正法的)饮水处。
比丘们,怎样是比丘不知道(已)喝足(正法)?在这里,比丘们,比丘在如来所说的法与律被宣说时,不获得义的喜悦,不获得法的喜悦,不获得与法相应的欢喜。比丘们,这就是比丘不知道(已)喝足(正法)。
比丘们,怎样是比丘不知道(修行的)道路?在这里,比丘们,比丘不如实了知八支圣道。比丘们,这就是比丘不知道(修行的)道路。
比丘们,怎样是比丘不善于选择(修行的)处所?在这里,比丘们,比丘不如实了知四念处。比丘们,这就是比丘不善于选择(修行的)处所。
比丘们,怎样是比丘过度索取?在这里,比丘们,当有信的居士供养比丘衣服、饮食、卧具、医药等必需品时,比丘不知道适量接受。比丘们,这就是比丘过度索取。
比丘们,怎样是比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导不给予特别的尊重?在这里,比丘们,比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导,不在公开场合和私下场合以慈爱的身业对待;不在公开场合和私下场合以慈爱的语业对待;不在公开场合和私下场合以慈爱的意业对待。比丘们,这就是比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导不给予特别的尊重。


‘‘Imehi kho bhikkhave ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

348. ‘‘Ekādasahi , bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave , gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.



这是我的翻译:
"比丘们,具有这十一种特质的比丘不能在这法与律中获得增长、扩展和广大。
比丘们,具有十一种特质的牧牛人能够照顾牛群并使之繁盛。哪十一种?在这里,比丘们,牧牛人识别牛的外形,善于辨认特征,除去蝇卵,包扎伤口,熏烟驱蚊,知道牛的饮水处,知道牛已喝足水,知道牛的行走路线,善于选择牧场,不过度挤奶,对那些公牛、牛群的领袖和向导给予特别的尊重。比丘们,具有这十一种特质的牧牛人能够照顾牛群并使之繁盛。同样地,比丘们,具有十一种特质的比丘能在这法与律中获得增长、扩展和广大。哪十一种?在这里,比丘们,比丘识别色,善于辨认相,除去(不善念),包扎(心的)伤口,熏烟(修行),知道(正法的)饮水处,知道(已)喝足(正法),知道(修行的)道路,善于选择(修行的)处所,不过度索取,对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导给予特别的尊重。

349. ‘‘Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni , catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

‘‘Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

‘‘Kathañca , bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

‘‘Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

‘‘Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati, paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

‘‘Kathañca bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

‘‘Kathañca , bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

‘‘Kathañca bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāgopālakasuttaṃ niṭṭhitaṃ tatiyaṃ.



这是我的翻译:
"比丘们,怎样是比丘识别色?在这里,比丘们,比丘对于任何色,一切色,如实了知'是四大种及四大种所造色'。比丘们,这就是比丘识别色。
比丘们,怎样是比丘善于辨认相?在这里,比丘们,比丘如实了知'愚人以业为相,智者以业为相'。比丘们,这就是比丘善于辨认相。
比丘们,怎样是比丘除去(不善念)?在这里,比丘们,比丘不容忍已生起的欲寻,舍弃,驱除,灭尽,使之不存在。对已生起的嗔恚寻...已生起的伤害寻...已生起的种种恶不善法,他不容忍,舍弃,驱除,灭尽,使之不存在。比丘们,这就是比丘除去(不善念)。
比丘们,怎样是比丘包扎(心的)伤口?在这里,比丘们,比丘以眼见色后,不执取相,不执取细相。由于他住于不防护眼根,贪忧恶不善法会流入,他实行防护,守护眼根,在眼根上达到防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后,不执取相,不执取细相。由于他住于不防护意根,贪忧恶不善法会流入,他实行防护,守护意根,在意根上达到防护。比丘们,这就是比丘包扎(心的)伤口。
比丘们,怎样是比丘熏烟(修行)?在这里,比丘们,比丘详细地为他人宣说如所闻、如所学的法。比丘们,这就是比丘熏烟(修行)。
比丘们,怎样是比丘知道(正法的)饮水处?在这里,比丘们,比丘时常亲近那些多闻、通达阿含、持法、持律、持纲要的比丘,询问、请教:'尊者,这是什么意思?这有何含义?'那些尊者为他开显未开显的,阐明未阐明的,消除他对种种引起疑惑之处的疑惑。比丘们,这就是比丘知道(正法的)饮水处。
比丘们,怎样是比丘知道(已)喝足(正法)?在这里,比丘们,比丘在如来所说的法与律被宣说时,获得义的喜悦,获得法的喜悦,获得与法相应的欢喜。比丘们,这就是比丘知道(已)喝足(正法)。
比丘们,怎样是比丘知道(修行的)道路?在这里,比丘们,比丘如实了知八支圣道。比丘们,这就是比丘知道(修行的)道路。
比丘们,怎样是比丘善于选择(修行的)处所?在这里,比丘们,比丘如实了知四念处。比丘们,这就是比丘善于选择(修行的)处所。
比丘们,怎样是比丘不过度索取?在这里,比丘们,当有信的居士供养比丘衣服、饮食、卧具、医药等必需品时,比丘知道适量接受。比丘们,这就是比丘不过度索取。
比丘们,怎样是比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导给予特别的尊重?在这里,比丘们,比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导,在公开场合和私下场合以慈爱的身业对待;在公开场合和私下场合以慈爱的语业对待;在公开场合和私下场合以慈爱的意业对待。比丘们,这就是比丘对那些长老比丘、经验丰富、出家已久、僧团的领袖和向导给予特别的尊重。
比丘们,具有这十一种特质的比丘能在这法与律中获得增长、扩展和广大。"
世尊说了这些。那些比丘满意欢喜世尊所说。
大牧牛者经第三结束。

4. Cūḷagopālakasuttaṃ

350. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Bhūtapubbaṃ , bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṃ karitvā tattheva anayabyasanaṃ āpajjiṃsu. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci [ye keci (syā. kaṃ.)] samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāya.

351. ‘‘Bhūtapubbaṃ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. So paṭhamaṃ patāresi ye te usabhā gopitaro gopariṇāyakā. Te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi balavagāvo dammagāvo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchatare vacchatariyo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchake kisābalake [kisabalake (sī. syā. pī.)]. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Bhūtapubbaṃ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko , vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.



这是我的翻译:
小牧牛者经
如是我闻。一时,世尊住在跋耆国(现在的比哈尔邦北部)乌卡切拉城恒河岸边。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,从前有一个愚蠢的摩揭陀国牧牛人,在雨季最后一个月秋天的时候,没有观察恒河的此岸,没有观察彼岸,就从没有渡口的地方赶牛渡河到北岸的毗提诃国。那些牛到了恒河中间的急流中打转,在那里遭遇灾难。这是什么原因?因为,比丘们,那个愚蠢的摩揭陀国牧牛人,在雨季最后一个月秋天的时候,没有观察恒河的此岸,没有观察彼岸,就从没有渡口的地方赶牛渡河到北岸的毗提诃国。同样地,比丘们,任何沙门或婆罗门不善巧于此世,不善巧于他世,不善巧于魔境,不善巧于非魔境,不善巧于死亡境,不善巧于非死亡境,如果有人认为应该听从他们、相信他们,那将长期导致他们的不利和痛苦。
比丘们,从前有一个聪明的摩揭陀国牧牛人,在雨季最后一个月秋天的时候,仔细观察了恒河的此岸,仔细观察了彼岸,从渡口赶牛渡河到北岸的毗提诃国。他首先让那些公牛、牛群的领袖和向导渡河。它们横渡恒河的急流,安全地到达彼岸。然后他让强壮的牛和驯服的牛渡河。它们也横渡恒河的急流,安全地到达彼岸。然后他让小公牛和小母牛渡河。它们也横渡恒河的急流,安全地到达彼岸。然后他让瘦弱的小牛犊渡河。它们也横渡恒河的急流,安全地到达彼岸。比丘们,从前有一头刚出生的小牛犊,随着母牛的叫声漂流,它也横渡恒河的急流,安全地到达彼岸。这是什么原因?因为,比丘们,那个聪明的摩揭陀国牧牛人,在雨季最后一个月秋天的时候,仔细观察了恒河的此岸,仔细观察了彼岸,从渡口赶牛渡河到北岸的毗提诃国。同样地,比丘们,任何沙门或婆罗门善巧于此世,善巧于他世,善巧于魔境,善巧于非魔境,善巧于死亡境,善巧于非死亡境,如果有人认为应该听从他们、相信他们,那将长期导致他们的利益和快乐。

352. ‘‘Seyyathāpi , bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, te tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gatā.

‘‘Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

‘‘Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

‘‘Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

‘‘Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi, evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

‘‘Ahaṃ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṃ, bhikkhave, ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti.

Idamavoca bhagavā. Idaṃ vatvā sugato athāparaṃ etadavoca satthā –

‘‘Ayaṃ loko paro loko, jānatā suppakāsito;

Yañca mārena sampattaṃ, appattaṃ yañca maccunā.

‘‘Sabbaṃ lokaṃ abhiññāya, sambuddhena pajānatā;

Vivaṭaṃ amatadvāraṃ, khemaṃ nibbānapattiyā.

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ pattattha [patthetha (syā. kaṃ. ka. aṭṭhakathāyaṃ saṃvaṇṇetabbapāṭho)] bhikkhavo’’ti.

Cūḷagopālakasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Cūḷasaccakasuttaṃ



这是我的翻译:
"比丘们,就像那些公牛、牛群的领袖和向导横渡恒河的急流,安全地到达彼岸,同样地,比丘们,那些阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘们,他们也横渡魔罗的急流,安全地到达彼岸。
比丘们,就像那些强壮的牛和驯服的牛横渡恒河的急流,安全地到达彼岸,同样地,比丘们,那些已断尽五下分结、化生、在那里般涅槃、不再返回此世的比丘们,他们也将横渡魔罗的急流,安全地到达彼岸。
比丘们,就像那些小公牛和小母牛横渡恒河的急流,安全地到达彼岸,同样地,比丘们,那些已断尽三结、贪嗔痴薄弱、一来、只再来此世一次就能作苦边的比丘们,他们也将横渡魔罗的急流,安全地到达彼岸。
比丘们,就像那些瘦弱的小牛犊横渡恒河的急流,安全地到达彼岸,同样地,比丘们,那些已断尽三结、入流、不堕恶趣、决定、趣向正觉的比丘们,他们也将横渡魔罗的急流,安全地到达彼岸。
比丘们,就像那头刚出生的小牛犊,随着母牛的叫声漂流,也横渡恒河的急流,安全地到达彼岸,同样地,比丘们,那些随法行、随信行的比丘们,他们也将横渡魔罗的急流,安全地到达彼岸。
比丘们,我善巧于此世,善巧于他世,善巧于魔境,善巧于非魔境,善巧于死亡境,善巧于非死亡境。比丘们,如果有人认为应该听从我、相信我,那将长期导致他们的利益和快乐。"
世尊说了这些。说完这些后,善逝、导师又说了以下偈颂:
"此世与他世,已被知者明示;
魔罗所达到的,死亡所未达的。
一切世间已遍知,正觉者已了知;
打开不死之门,安稳趣向涅槃。
魔罗之流已切断,摧毁并成无力;
比丘们应多欢喜,你们已达安稳。"
小牧牛者经第四结束。
小萨遮迦经

353. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’’ti?

Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca – ‘‘kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī’’ti. ‘‘Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma , appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā’’ti.



这是我的翻译:
如是我闻。一时,世尊住在毗舍离(现在的毗舍离)大林重阁讲堂。那时,尼干子萨遮迦住在毗舍离,他是一个辩论家,自称是智者,受到众人的尊敬。他在毗舍离的集会上这样说:"我没有看到任何沙门、婆罗门、僧团领袖、教团领袖、教派导师,即使是自称为阿罗汉、正等正觉者,在与我辩论时不会颤抖、不会战栗、不会发抖,不会流汗。即使我与无意识的柱子辩论,它也会因我的辩论而颤抖、战栗、发抖。更何况是人呢?"
那时,尊者阿说示在上午穿好衣服,拿着钵和衣进入毗舍离乞食。尼干子萨遮迦在毗舍离散步时远远地看见尊者阿说示走来。看见后,他走向尊者阿说示;走近后,与尊者阿说示互相问候。寒暄完毕,站在一旁。站在一旁的尼干子萨遮迦对尊者阿说示说:"阿说示先生,沙门乔答摩是如何教导弟子的?沙门乔答摩对弟子的教导主要是哪一部分?"
"阿耆毗舍,世尊是这样教导弟子的,世尊对弟子的教导主要是这一部分:'比丘们,色是无常的,受是无常的,想是无常的,行是无常的,识是无常的。比丘们,色是无我的,受是无我的,想是无我的,行是无我的,识是无我的。一切行无常,一切法无我。'阿耆毗舍,世尊就是这样教导弟子的,这就是世尊对弟子教导的主要部分。"
"阿说示先生,我们真是听到了不好的消息,我们听说沙门乔答摩有这样的主张。也许有朝一日我们能与这位乔答摩先生见面,也许能有一些对话,也许能使他摆脱这种恶见。"

354. Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre [sandhāgāre (ka.)] sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – ‘‘abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me [yathāssa me (sī. pī.)] ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya , evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), nicchoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)] evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī’’ti. Tatrekacce licchavī evamāhaṃsu – ‘‘kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī’’ti? Ekacce licchavī evamāhaṃsu – ‘‘kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī’’ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.

355. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama’’nti . ‘‘Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno’’ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.



这是我的翻译:
那时,约有五百名离车人因某事聚集在集会堂。尼干子萨遮迦走向那些离车人;走近后,对那些离车人说:"请来,尊贵的离车人们,请来,尊贵的离车人们,今天我将与沙门乔答摩进行对话。如果沙门乔答摩像他的一位著名弟子名叫阿说示的比丘那样对我立场,就像一个强壮的人抓住一只长毛山羊的毛拉扯、拖拽、拉来拉去一样,我将用辩论拉扯、拖拽、拉来拉去沙门乔答摩。就像一个强壮的酿酒工人把一个大酒筛扔进深水池里,抓住边缘拉扯、拖拽、拉来拉去一样,我将用辩论拉扯、拖拽、拉来拉去沙门乔答摩。就像一个强壮的酒徒抓住酒杯的边缘摇晃、抖动、抖落一样,我将用辩论摇晃、抖动、抖落沙门乔答摩。就像一头六十岁的大象进入深水池洗澡玩耍一样,我认为我将与沙门乔答摩玩耍。请来,尊贵的离车人们,请来,尊贵的离车人们,今天我将与沙门乔答摩进行对话。"有些离车人这样说:"沙门乔答摩怎么能驳倒尼干子萨遮迦的论点呢?相反,尼干子萨遮迦将驳倒沙门乔答摩的论点。"有些离车人这样说:"这个尼干子萨遮迦算什么,怎么能驳倒世尊的论点呢?相反,世尊将驳倒尼干子萨遮迦的论点。"然后,尼干子萨遮迦在约五百名离车人的陪同下走向大林重阁讲堂。
那时,许多比丘正在露天经行。尼干子萨遮迦走向那些比丘;走近后,对那些比丘说:"先生们,这位乔答摩先生现在住在哪里?我们想见这位乔答摩先生。""阿耆毗舍,世尊已进入大林,正坐在某棵树下度过午后。"然后,尼干子萨遮迦与大群离车人一起进入大林,走向世尊;走近后,与世尊互相问候。寒暄完毕,坐在一旁。那些离车人中,有些向世尊致敬后坐在一旁,有些与世尊互相问候,寒暄完毕后坐在一旁。有些向世尊合掌后坐在一旁,有些在世尊面前说出自己的姓名后坐在一旁,有些默默地坐在一旁。

356. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, aggivessana , yadākaṅkhasī’’ti . ‘‘Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī’’ti.

‘‘Upamā maṃ, bho gotama, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, aggivessanā’’ti bhagavā avoca.

‘‘Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī’’ti.

‘‘Nanu tvaṃ, aggivessana, evaṃ vadesi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti? ‘‘Ahañhi, bho gotama , evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā’’ti.

‘‘Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī’’ti. ‘‘Ahañhi, bho gotama, evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti.



这是我的翻译:
坐在一旁的尼干子萨遮迦对世尊说:"我想问乔答摩先生一些问题,如果乔答摩先生允许我提问的话。""阿耆毗舍,你想问什么就问吧。""乔答摩先生是如何教导弟子的?乔答摩先生对弟子的教导主要是哪一部分?"
"阿耆毗舍,我是这样教导弟子的,我对弟子的教导主要是这一部分:'比丘们,色是无常的,受是无常的,想是无常的,行是无常的,识是无常的。比丘们,色是无我的,受是无我的,想是无我的,行是无我的,识是无我的。一切行无常,一切法无我。'阿耆毗舍,我就是这样教导弟子的,这就是我对弟子教导的主要部分。"
"乔答摩先生,我想到一个比喻。""阿耆毗舍,你说吧。"世尊说。
"乔答摩先生,就像所有种子和植物的生长、发育、增长都依赖于大地,立足于大地。这些种子和植物就是这样生长、发育、增长的。或者,乔答摩先生,就像所有需要力气的工作都依赖于大地,立足于大地。这些需要力气的工作就是这样进行的。同样地,乔答摩先生,以色为自我的人依赖于色而造作福或非福,以受为自我的人依赖于受而造作福或非福,以想为自我的人依赖于想而造作福或非福,以行为自我的人依赖于行而造作福或非福,以识为自我的人依赖于识而造作福或非福。"
"阿耆毗舍,你不是这样说的吗:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,识是我的自我'?""乔答摩先生,我确实这样说:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,识是我的自我',而且这大众也是这样说的。"
"阿耆毗舍,大众与你何干?来吧,阿耆毗舍,你只管解释你自己的观点。""乔答摩先生,我确实这样说:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,识是我的自我'。"

357. ‘‘Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ [tathā taṃ (ka.)] byākareyyāsi. Taṃ kiṃ maññasi , aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā’’ti? ‘‘Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ – seyyathidaṃ, vajjīnaṃ mallānaṃ – vattati sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa , seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī’’ti.

‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī’’ti.

Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti – ‘sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca – ‘‘pucchatu maṃ bhavaṃ gotamo, byākarissāmī’’ti.



这是我的翻译:
"那么,阿耆毗舍,我现在要反问你这个问题,你觉得如何就如何回答。你怎么认为,阿耆毗舍,一个灌顶的刹帝利国王,比如拘萨罗国王波斯匿,或者摩揭陀国王韦提希子阿阇世,在自己的国土上是否有权力处死该处死的人,没收该没收的人的财产,或者驱逐该驱逐的人?""乔答摩先生,一个灌顶的刹帝利国王,比如拘萨罗国王波斯匿,或者摩揭陀国王韦提希子阿阇世,在自己的国土上确实有权力处死该处死的人,没收该没收的人的财产,或者驱逐该驱逐的人。乔答摩先生,即使是这些部族联盟,如跋耆人和末罗人,在自己的领地上也有权力处死该处死的人,没收该没收的人的财产,或者驱逐该驱逐的人。更何况是一个灌顶的刹帝利国王,比如拘萨罗国王波斯匿,或者摩揭陀国王韦提希子阿阇世呢?乔答摩先生,他们确实有这种权力,而且应该有这种权力。"
"你怎么认为,阿耆毗舍,你说'色是我的自我',那么你对这个色是否有权力说:'愿我的色是这样,愿我的色不是这样'?"说到这里,尼干子萨遮迦沉默了。世尊第二次对尼干子萨遮迦说:"你怎么认为,阿耆毗舍,你说'色是我的自我',那么你对这个色是否有权力说:'愿我的色是这样,愿我的色不是这样'?"尼干子萨遮迦第二次沉默了。然后世尊对尼干子萨遮迦说:"现在回答吧,阿耆毗舍,现在不是保持沉默的时候。阿耆毗舍,如果有人被如来问到第三次合理的问题还不回答,他的头就会当场裂成七块。"
那时,手持金刚杵的夜叉拿着燃烧、炽热、发光的铁制金刚杵站在尼干子萨遮迦的上空,心想:'如果这个尼干子萨遮迦被世尊问到第三次合理的问题还不回答,我就当场把他的头打成七块。'只有世尊和尼干子萨遮迦能看见这个手持金刚杵的夜叉。于是尼干子萨遮迦恐惧、战栗、毛骨悚然,只能向世尊寻求庇护,向世尊寻求避难,向世尊寻求皈依,对世尊说:"请乔答摩先生问我,我会回答的。"

358. ‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ [tāyaṃ vedanāyaṃ (sī. syā.)] vaso – evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana , yaṃ tvaṃ evaṃ vadesi – ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso – evaṃ me saññā hotu, evaṃ me saññā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Manasi karohi, aggivessana ; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso – evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’’nti? ‘‘No hidaṃ, bho gotama’’.

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso – evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Taṃ kiṃ maññasi, aggivessana, vedanā…pe… saññā…pe… saṅkhārā…pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito , dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā’’ti? ‘‘Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā’’ti.

‘‘Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti? ‘‘Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā’’ti.



这是我的翻译:
"你怎么认为,阿耆毗舍,你说'色是我的自我',那么你对这个色是否有权力说:'愿我的色是这样,愿我的色不是这样'?""不是的,乔答摩先生。"
"注意,阿耆毗舍;注意之后再回答,阿耆毗舍。你前后的话不一致。你怎么认为,阿耆毗舍,你说'受是我的自我',那么你对这个受是否有权力说:'愿我的受是这样,愿我的受不是这样'?""不是的,乔答摩先生。"
"注意,阿耆毗舍;注意之后再回答,阿耆毗舍。你前后的话不一致。你怎么认为,阿耆毗舍,你说'想是我的自我',那么你对这个想是否有权力说:'愿我的想是这样,愿我的想不是这样'?""不是的,乔答摩先生。"
"注意,阿耆毗舍;注意之后再回答,阿耆毗舍。你前后的话不一致。你怎么认为,阿耆毗舍,你说'行是我的自我',那么你对这些行是否有权力说:'愿我的行是这样,愿我的行不是这样'?""不是的,乔答摩先生。"
"注意,阿耆毗舍;注意之后再回答,阿耆毗舍。你前后的话不一致。你怎么认为,阿耆毗舍,你说'识是我的自我',那么你对这个识是否有权力说:'愿我的识是这样,愿我的识不是这样'?""不是的,乔答摩先生。"
"注意,阿耆毗舍;注意之后再回答,阿耆毗舍。你前后的话不一致。你怎么认为,阿耆毗舍,色是常还是无常?""无常,乔答摩先生。""那么,无常的是苦还是乐?""是苦,乔答摩先生。""那么,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,乔答摩先生。"
"你怎么认为,阿耆毗舍,受...想...行...你怎么认为,阿耆毗舍,识是常还是无常?""无常,乔答摩先生。""那么,无常的是苦还是乐?""是苦,乔答摩先生。""那么,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,乔答摩先生。"
"你怎么认为,阿耆毗舍,如果有人执着于苦,趋向苦,抓取苦,将苦视为'这是我的,这是我,这是我的自我',他能自己完全了知苦,或者能超越苦而安住吗?""怎么可能呢,乔答摩先生?不可能的,乔答摩先生。"
"你怎么认为,阿耆毗舍,既然如此,你不是也执着于苦,趋向苦,抓取苦,将苦视为'这是我的,这是我,这是我的自我'吗?""怎么不是呢,乔答摩先生?确实是这样,乔答摩先生。"

359. ‘‘Seyyathāpi , aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭajātaṃ (syā. kaṃ.)]. Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (ka.)]. So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo’’ti. Iti bhagavā tasmiṃ [tassaṃ (?)] parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

360. Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca – ‘‘upamā maṃ, bhagavā, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, dummukhā’’ti bhagavā avoca. ‘‘Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni [vipphanditāni kānici kānici tāni (sī. syā. kaṃ. pī.)] bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo’’ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca – ‘‘āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) [(mukharosi tvaṃ dummukha) (syā. kaṃ.)] na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.



这是我的翻译:
"阿耆毗舍,就像一个寻找心材的人,拿着锋利的斧头进入森林。他在那里看到一棵高大、笔直、新生、无节的芭蕉树。他从根部砍断它,砍断根部后再砍断顶部,砍断顶部后剥开叶鞘。他剥开叶鞘时连软木也找不到,更不用说心材了。同样地,阿耆毗舍,当我询问、追究、质问你自己的观点时,你是空虚的、无实质的、错误的。阿耆毗舍,你在毗舍离的集会上说过这样的话:'我没有看到任何沙门、婆罗门、僧团领袖、教团领袖、教派导师,即使是自称为阿罗汉、正等正觉者,在与我辩论时不会颤抖、不会战栗、不会发抖,不会流汗。即使我与无意识的柱子辩论,它也会因我的辩论而颤抖、战栗、发抖。更何况是人呢?'阿耆毗舍,现在你额头上有汗珠滴落,渗透上衣,落到地上。而我现在身上没有汗。"说着,世尊在那个集会中展示了他金色的身体。说到这里,尼干子萨遮迦沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对。
这时,离车人杜目卡看到尼干子萨遮迦沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对,就对世尊说:"世尊,我想到一个比喻。""杜目卡,你说吧。"世尊说。"尊者,就像在一个村庄或城镇附近有一个池塘。那里有一只螃蟹。尊者,许多男孩或女孩从那个村庄或城镇出来,走向那个池塘;走到后,进入那个池塘,把那只螃蟹从水里拿出来,放在陆地上。尊者,每当那只螃蟹伸出一只脚,那些男孩或女孩就用棍子或石头砍断它,打碎它,彻底打碎它。尊者,这样那只螃蟹所有的脚都被砍断、打碎、彻底打碎后,就不可能再进入那个池塘,像以前那样。同样地,尊者,尼干子萨遮迦的那些诡辩、歪理、狡辩都被世尊砍断、打碎、彻底打碎;现在尼干子萨遮迦不可能再接近世尊想要辩论。"说到这里,尼干子萨遮迦对离车人杜目卡说:"等等,杜目卡,等等,杜目卡,我们不是在和你说话,我们是在和乔答摩先生说话。

361. ‘‘Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Idha, aggivessana, mama sāvako 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 passati; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… 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 passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti.

‘‘Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti? ‘‘Idha, aggivessana, bhikkhu 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 disvā anupādā vimutto hoti; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… 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 disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti – dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti – buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’ti.

362. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ [jalantaṃ (sī. pī.)] aggikkhandhaṃ āsajja purisassa sotthibhāvo , na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu [adhivāsetu ca (pī. ka.)] me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.



这是我的翻译:
"乔答摩先生,让我们和其他许多沙门婆罗门的话题到此为止吧。我认为那只是无意义的闲谈。乔答摩先生的弟子在多大程度上遵循教导,接受教诲,超越疑惑,消除犹豫,获得自信,不依赖他人而安住于导师的教法中?"
"阿耆毗舍,在这里,我的弟子对于任何色,无论是过去、未来还是现在的,内在的还是外在的,粗的还是细的,低劣的还是高尚的,远的还是近的,以正确的智慧如实地看到:'这不是我的,这不是我,这不是我的自我。'对于任何受...任何想...任何行...任何识,无论是过去、未来还是现在的,内在的还是外在的,粗的还是细的,低劣的还是高尚的,远的还是近的,以正确的智慧如实地看到:'这不是我的,这不是我,这不是我的自我。'阿耆毗舍,我的弟子在这种程度上遵循教导,接受教诲,超越疑惑,消除犹豫,获得自信,不依赖他人而安住于导师的教法中。"
"乔答摩先生,在多大程度上比丘成为阿罗汉,烦恼已尽,梵行已立,所作已办,舍下重担,达到自己的目标,彻底断除生存的结缚,以正确的智慧解脱?"
"阿耆毗舍,在这里,比丘对于任何色,无论是过去、未来还是现在的,内在的还是外在的,粗的还是细的,低劣的还是高尚的,远的还是近的,以正确的智慧如实地看到:'这不是我的,这不是我,这不是我的自我',并且无所执着而解脱。对于任何受...任何想...任何行...任何识,无论是过去、未来还是现在的,内在的还是外在的,粗的还是细的,低劣的还是高尚的,远的还是近的,以正确的智慧如实地看到:'这不是我的,这不是我,这不是我的自我',并且无所执着而解脱。阿耆毗舍,比丘在这种程度上成为阿罗汉,烦恼已尽,梵行已立,所作已办,舍下重担,达到自己的目标,彻底断除生存的结缚,以正确的智慧解脱。阿耆毗舍,如此心解脱的比丘具备三种无上:见无上、行无上、解脱无上。阿耆毗舍,如此心解脱的比丘尊敬、尊重、崇敬、供养如来:'世尊是觉悟者,为觉悟而说法;世尊是调伏者,为调伏而说法;世尊是寂静者,为寂静而说法;世尊是度脱者,为度脱而说法;世尊是般涅槃者,为般涅槃而说法。'"
说到这里,尼干子萨遮迦对世尊说:"乔答摩先生,是我们自己毁灭了自己,是我们太傲慢了,竟然认为可以用辩论来挑战乔答摩先生。乔答摩先生,一个人可能在攻击一头发狂的大象后还能平安无事,但攻击乔答摩先生后却不可能平安无事。乔答摩先生,一个人可能在攻击一团燃烧的火焰后还能平安无事,但攻击乔答摩先生后却不可能平安无事。乔答摩先生,一个人可能在攻击一条剧毒的蛇后还能平安无事,但攻击乔答摩先生后却不可能平安无事。是我们自己毁灭了自己,是我们太傲慢了,竟然认为可以用辩论来挑战乔答摩先生。愿乔答摩先生接受我明天与比丘僧团一起用餐的邀请。"世尊以沉默表示接受。

363. Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi – ‘‘suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā’’ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū’’ti. ‘‘Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī’’ti.

Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Mahāsaccakasuttaṃ

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo [pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya… pavisitukāmo hoti (sī.)]. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā’’ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –

365. ‘‘Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati [pāpuṇissanti (syā. kaṃ.)] cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa . Tassa mayhaṃ, bho gotama, evaṃ hoti – ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana’’’nti.



这是我的翻译:
然后,尼干子萨遮迦知道世尊接受邀请后,对那些离车人说:"请听我说,尊贵的离车人们,沙门乔答摩接受了我明天与比丘僧团一起用餐的邀请。请你们给我带来你们认为适合他的东西。"于是那些离车人在那夜过后,给尼干子萨遮迦带来了约五百份熟饭作为食物供养。然后,尼干子萨遮迦在自己的园林中准备了美味的硬食和软食,让人通知世尊说:"乔答摩先生,时间到了,饭已经准备好了。"于是世尊在上午穿好衣服,拿着衣钵,走向尼干子萨遮迦的园林;到达后,和比丘僧团一起坐在准备好的座位上。然后,尼干子萨遮迦亲手用美味的硬食和软食供养以佛陀为首的比丘僧团,使他们满足。然后,尼干子萨遮迦看到世尊已经用完餐,手已离开钵,就拿了一个低矮的座位,坐在一旁。坐在一旁的尼干子萨遮迦对世尊说:"乔答摩先生,愿这布施的功德和功德果报能给施主带来快乐。""阿耆毗舍,对于像你这样的应供者来说,他还没有离贪、离嗔、离痴,这将属于施主。阿耆毗舍,对于像我这样的应供者来说,他已经离贪、离嗔、离痴,这将属于你。"
小萨遮迦经完。
大萨遮迦经
如是我闻。一时,世尊住在毗舍离大林重阁讲堂。那时,世尊在上午穿好衣服,拿着衣钵,想要进入毗舍离托钵。这时,尼干子萨遮迦在散步、游逛时走向大林重阁讲堂。尊者阿难从远处看到尼干子萨遮迦走来。看到后,对世尊说:"尊者,这个尼干子萨遮迦正在走来,他是一个爱辩论的人,自称是智者,受到许多人的尊敬。尊者,他想诽谤佛陀,想诽谤法,想诽谤僧团。尊者,请世尊暂时坐下,出于慈悲。"世尊坐在准备好的座位上。然后,尼干子萨遮迦走向世尊;走近后,与世尊互相问候。寒暄完毕,坐在一旁。坐在一旁的尼干子萨遮迦对世尊说:
"乔答摩先生,有些沙门婆罗门专注于修习身体,不修习心。乔答摩先生,他们确实体验到身体的痛苦感受。乔答摩先生,过去曾经有人被身体的痛苦感受所触时,腿会变僵硬,心脏会破裂,热血会从口中涌出,会发疯失去理智。乔答摩先生,这时他的心随着身体而转,受身体的支配。为什么呢?因为心没有修习。但是,乔答摩先生,有些沙门婆罗门专注于修习心,不修习身体。乔答摩先生,他们确实体验到精神的痛苦感受。乔答摩先生,过去曾经有人被精神的痛苦感受所触时,腿会变僵硬,心脏会破裂,热血会从口中涌出,会发疯失去理智。乔答摩先生,这时他的身体随着心而转,受心的支配。为什么呢?因为身体没有修习。乔答摩先生,我这样想:'乔答摩先生的**肯定专注于修习心,不修习身体。'"

366. ‘‘Kinti pana te, aggivessana, kāyabhāvanā sutā’’ti? ‘‘Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā [naehibhadantikā, natiṭṭhabhadantikā (sī. syā. kaṃ. pī. ka.)] na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī , na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī’’ti.

‘‘Kiṃ pana te, aggivessana, tāvatakeneva yāpentī’’ti? ‘‘No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā’’ti.

‘‘Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā’’ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi [kāyabhāvanaṃ hi (sī. pī. ka.)] kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi ? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

368. ‘‘Kathañca , aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

369. ‘‘Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā’’ti.



这是我的翻译:
"阿耆毗舍,你听说过什么是身体的修习?""乔答摩先生,就像难陀·婆蹉、基沙·僧祇遮、末伽梨·瞿舍罗 - 这些人是裸行者,行为放纵,用手舔食,不应邀而来,不应邀而住,不接受专门准备的食物,不接受特意准备的食物,不接受邀请。他们不从锅口接受食物,不从碗口接受食物,不接受跨过门槛递来的食物,不接受跨过棍子递来的食物,不接受跨过杵递来的食物,不接受两人正在吃饭时递来的食物,不接受孕妇递来的食物,不接受正在哺乳的妇女递来的食物,不接受与男子同居的妇女递来的食物,不接受集体募集的食物,不接受狗站着的地方的食物,不接受有成群苍蝇的地方的食物。他们不吃鱼,不吃肉,不喝酒,不喝果酒,不喝米酒。他们或者一家一口食,或者两家两口食...或者七家七口食。他们或者靠一个施食碗维生,或者靠两个施食碗维生...或者靠七个施食碗维生。他们或者一天吃一次,或者两天吃一次...或者七天吃一次。他们就这样遵循每半个月轮流进食的修行。"
"阿耆毗舍,他们仅靠这些就能维生吗?""不是的,乔答摩先生。有时,乔答摩先生,他们吃美味的硬食,吃美味的软食,品尝美味的食物,喝美味的饮料。他们使这个身体变强壮,使它长大,使它肥胖。"
"阿耆毗舍,他们舍弃前面的做法而后来积累这些,这样这个身体就有增有减。阿耆毗舍,你听说过什么是心的修习?"当被世尊问到心的修习时,尼干子萨遮迦无法回答。
然后,世尊对尼干子萨遮迦说:"阿耆毗舍,你刚才说的那种身体的修习,在圣者的律中不是如法的身体修习。阿耆毗舍,你连身体的修习都不了解,更何况是心的修习?但是,阿耆毗舍,我会告诉你什么是未修习的身和心,什么是已修习的身和心。仔细听,好好思考,我要说了。""是的,先生。"尼干子萨遮迦回答世尊。世尊说:
"阿耆毗舍,什么是未修习的身和未修习的心?阿耆毗舍,在这里,对于一个没有听闻的凡夫,生起了乐受。他被乐受所触时,就贪恋乐,陷入对乐的贪恋。他的那个乐受消失了。乐受消失后,生起了苦受。他被苦受所触时,就悲伤、疲惫、哀叹、捶胸、痛哭、陷入迷乱。阿耆毗舍,对他来说,生起的乐受占据了心,因为身体未修习;生起的苦受占据了心,因为心未修习。阿耆毗舍,对任何人来说,如果这两方面都是这样:生起的乐受占据了心,因为身体未修习;生起的苦受占据了心,因为心未修习,阿耆毗舍,这就是未修习的身和未修习的心。
"阿耆毗舍,什么是已修习的身和已修习的心?阿耆毗舍,在这里,对于一个多闻的圣弟子,生起了乐受。他被乐受所触时,不贪恋乐,不陷入对乐的贪恋。他的那个乐受消失了。乐受消失后,生起了苦受。他被苦受所触时,不悲伤、不疲惫、不哀叹、不捶胸、不痛哭、不陷入迷乱。阿耆毗舍,对他来说,生起的乐受不占据心,因为身体已修习;生起的苦受不占据心,因为心已修习。阿耆毗舍,对任何人来说,如果这两方面都是这样:生起的乐受不占据心,因为身体已修习;生起的苦受不占据心,因为心已修习,阿耆毗舍,这就是已修习的身和已修习的心。"

370. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā’’ti . ‘‘Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi . Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ [netaṃ khoṭhānaṃ (sī. pī.)] vijjatī’’ti.

‘‘Na hi nūna [na hanūna (sī. syā. kaṃ. pī.)] bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā’’ti.



这是我的翻译:
"我对乔答摩先生如此信服!乔答摩先生确实是身体已修习和心已修习的人。"
"阿耆毗舍,你这话说得确实有些冒昧,但我还是会回答你。阿耆毗舍,自从我剃除须发,披上袈裟,从在家生活出家以来,生起的乐受能占据我的心,或者生起的苦受能占据我的心,这种情况是不可能发生的。"
"乔答摩先生肯定不会生起那种生起后能占据心的乐受;乔答摩先生肯定不会生起那种生起后能占据心的苦受。"


371. ‘‘Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, aggivessana, 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 kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, 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, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, 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, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, aggivessana, 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, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. pī.)] antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.



这是我的翻译:
"阿耆毗舍,怎么会不是呢?阿耆毗舍,在我还没有觉悟之前,当我还是菩萨时,我这样想:'在家生活是狭隘的,是尘垢之道;出家生活是开放的。在家居住很难过完全圆满、完全清净的梵行生活。我应该剃除须发,披上袈裟,从在家生活出家。'阿耆毗舍,后来,我还年轻,头发乌黑,正值青春年华,处于人生的第一阶段,尽管父母不愿意,泪流满面,我还是剃除须发,披上袈裟,从在家生活出家了。出家后,我寻求善法,追求无上寂静之道,来到了阿罗罗·迦罗摩那里。到了那里后,我对阿罗罗·迦罗摩说:'朋友迦罗摩,我想在这个法律中修习梵行。'阿耆毗舍,说了这话后,阿罗罗·迦罗摩对我说:'尊者请住下吧,这个法是这样的:有智慧的人不久就能亲自证知、实现、达到并安住于自己老师的境界。'阿耆毗舍,我很快就学会了那个法。阿耆毗舍,仅仅用嘴唇碰触、用舌头转动,我就能说出知识之言和长老之言,并且宣称'我知道,我看到',我和其他人都是如此。阿耆毗舍,我这样想:'阿罗罗·迦罗摩不仅仅是凭信心就宣称自己亲自证知、实现、达到并安住于这个法,阿罗罗·迦罗摩肯定是知道、看到这个法而安住的。'
"然后,阿耆毗舍,我来到阿罗罗·迦罗摩那里,到了那里后,我对阿罗罗·迦罗摩说:'朋友迦罗摩,你宣称自己亲自证知、实现、达到并安住于这个法,到什么程度呢?'说了这话后,阿耆毗舍,阿罗罗·迦罗摩宣称无所有处。阿耆毗舍,我这样想:'不仅阿罗罗·迦罗摩有信心,我也有信心;不仅阿罗罗·迦罗摩有精进,我也有精进;不仅阿罗罗·迦罗摩有念,我也有念;不仅阿罗罗·迦罗摩有定,我也有定;不仅阿罗罗·迦罗摩有慧,我也有慧。我应该努力实现阿罗罗·迦罗摩宣称自己亲自证知、实现、达到并安住的那个法。'阿耆毗舍,我很快就亲自证知、实现、达到并安住于那个法。
"然后,阿耆毗舍,我来到阿罗罗·迦罗摩那里,到了那里后,我对阿罗罗·迦罗摩说:'朋友迦罗摩,你宣称自己亲自证知、实现、达到并安住于这个法,是到这个程度吗?''朋友,我宣称自己亲自证知、实现、达到并安住于这个法,就是到这个程度。''朋友,我也亲自证知、实现、达到并安住于这个法,到这个程度。''朋友,我们有幸了,朋友,我们很幸运,我们看到了像你这样的同修。我亲自证知、实现、达到并宣称的法,你也亲自证知、实现、达到并安住于其中;你亲自证知、实现、达到并安住的法,我也亲自证知、实现、达到并宣称。我知道的法,你也知道;你知道的法,我也知道。我是什么样子,你就是什么样子;你是什么样子,我就是什么样子。来吧,朋友,我们两个一起领导这个团体吧。'阿耆毗舍,就这样,阿罗罗·迦罗摩作为我的老师,却把我这个学生置于与他平等的地位,并且给予我崇高的尊敬。阿耆毗舍,我这样想:'这个法不能导向厌离、离欲、止息、寂静、证知、正觉、涅槃,只能导致无所有处的再生。'阿耆毗舍,我不满足于那个法,厌离那个法而离开了。

372. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [passa ma. ni. 1.278 pāsarāsisutte] imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, 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, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, aggivessana, 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, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

373. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, 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, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.



这是我的翻译:
"阿耆毗舍,我寻求善法,追求无上寂静之道,来到了乌达迦·罗摩子那里。到了那里后,我对乌达迦·罗摩子说:'朋友,我想在这个法律中修习梵行。'阿耆毗舍,说了这话后,乌达迦·罗摩子对我说:'尊者请住下吧,这个法是这样的:有智慧的人不久就能亲自证知、实现、达到并安住于自己老师的境界。'阿耆毗舍,我很快就学会了那个法。阿耆毗舍,仅仅用嘴唇碰触、用舌头转动,我就能说出知识之言和长老之言,并且宣称'我知道,我看到',我和其他人都是如此。阿耆毗舍,我这样想:'罗摩不仅仅是凭信心就宣称自己亲自证知、实现、达到并安住于这个法,罗摩肯定是知道、看到这个法而安住的。'然后,阿耆毗舍,我来到乌达迦·罗摩子那里,到了那里后,我对乌达迦·罗摩子说:'朋友罗摩,你宣称自己亲自证知、实现、达到并安住于这个法,到什么程度呢?'说了这话后,阿耆毗舍,乌达迦·罗摩子宣称非想非非想处。阿耆毗舍,我这样想:'不仅罗摩有信心,我也有信心;不仅罗摩有精进,我也有精进;不仅罗摩有念,我也有念;不仅罗摩有定,我也有定;不仅罗摩有慧,我也有慧。我应该努力实现罗摩宣称自己亲自证知、实现、达到并安住的那个法。'阿耆毗舍,我很快就亲自证知、实现、达到并安住于那个法。
"然后,阿耆毗舍,我来到乌达迦·罗摩子那里,到了那里后,我对乌达迦·罗摩子说:'朋友,罗摩宣称自己亲自证知、实现、达到并安住于这个法,是到这个程度吗?''朋友,罗摩宣称自己亲自证知、实现、达到并安住于这个法,就是到这个程度。''朋友,我也亲自证知、实现、达到并安住于这个法,到这个程度。''朋友,我们有幸了,朋友,我们很幸运,我们看到了像你这样的同修。罗摩亲自证知、实现、达到并宣称的法,你也亲自证知、实现、达到并安住于其中;你亲自证知、实现、达到并安住的法,罗摩也亲自证知、实现、达到并宣称。罗摩知道的法,你也知道;你知道的法,罗摩也知道。罗摩是什么样子,你就是什么样子;你是什么样子,罗摩就是什么样子。来吧,朋友,你来领导这个团体吧。'阿耆毗舍,就这样,乌达迦·罗摩子作为我的同修,却把我置于老师的地位,并且给予我崇高的尊敬。阿耆毗舍,我这样想:'这个法不能导向厌离、离欲、止息、寂静、证知、正觉、涅槃,只能导致非想非非想处的再生。'阿耆毗舍,我不满足于那个法,厌离那个法而离开了。
"阿耆毗舍,我寻求善法,追求无上寂静之道,在摩揭陀国游行,逐渐来到了优楼频螺的军队村。在那里我看到一片美丽的土地,一片令人愉悦的森林,一条清澈流动、水浅易渡、令人愉悦的河流,周围有适合乞食的村庄。阿耆毗舍,我这样想:'这片土地真美丽,这片森林令人愉悦,这条河流清澈流动、水浅易渡、令人愉悦,周围有适合乞食的村庄。这确实是一个适合精进的善男子修行的地方。'阿耆毗舍,我就在那里坐下,'这里适合修行。'

374. ‘‘Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ , uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

375. ‘‘Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā’’.

376. ‘‘Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti . ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.’’



这是我的翻译:
"阿耆毗舍,我想到了三个以前从未听过的奇特比喻。阿耆毗舍,比如有一根湿润多汁的木头,浸在水中。然后有一个人带着钻木取火的上木来,说:'我要生火,我要产生热。'阿耆毗舍,你怎么认为,那个人用钻木取火的上木摩擦那根浸在水中的湿润多汁的木头,能生火,能产生热吗?""不能,乔答摩先生。""为什么?""乔答摩先生,因为那是一根湿润多汁的木头,而且浸在水中。那个人只会徒劳无功。"
"同样地,阿耆毗舍,任何沙门或婆罗门,如果身心没有远离欲乐,他们对欲乐的欲望、贪爱、迷恋、渴求、热恼在内心没有很好地断除,没有很好地平息,即使这些尊贵的沙门婆罗门体验到剧烈、猛烈、尖锐、刺痛的感受,他们也不可能获得知见,不可能达到无上正觉。即使这些尊贵的沙门婆罗门没有体验到剧烈、猛烈、尖锐、刺痛的感受,他们也不可能获得知见,不可能达到无上正觉。阿耆毗舍,这是我想到的第一个以前从未听过的奇特比喻。
"阿耆毗舍,我又想到了第二个以前从未听过的奇特比喻。阿耆毗舍,比如有一根湿润多汁的木头,放在离水很远的陆地上。然后有一个人带着钻木取火的上木来,说:'我要生火,我要产生热。'阿耆毗舍,你怎么认为,那个人用钻木取火的上木摩擦那根放在离水很远的陆地上的湿润多汁的木头,能生火,能产生热吗?""不能,乔答摩先生。""为什么?""乔答摩先生,因为那是一根湿润多汁的木头,虽然放在离水很远的陆地上。那个人只会徒劳无功。"
"同样地,阿耆毗舍,任何沙门或婆罗门,即使身心远离欲乐,但如果他们对欲乐的欲望、贪爱、迷恋、渴求、热恼在内心没有很好地断除,没有很好地平息,即使这些尊贵的沙门婆罗门体验到剧烈、猛烈、尖锐、刺痛的感受,他们也不可能获得知见,不可能达到无上正觉。即使这些尊贵的沙门婆罗门没有体验到剧烈、猛烈、尖锐、刺痛的感受,他们也不可能获得知见,不可能达到无上正觉。阿耆毗舍,这是我想到的第二个以前从未听过的奇特比喻。
"阿耆毗舍,我又想到了第三个以前从未听过的奇特比喻。阿耆毗舍,比如有一根干燥无汁的木头,放在离水很远的陆地上。然后有一个人带着钻木取火的上木来,说:'我要生火,我要产生热。'阿耆毗舍,你怎么认为,那个人用钻木取火的上木摩擦那根放在离水很远的陆地上的干燥无汁的木头,能生火,能产生热吗?""能,乔答摩先生。""为什么?""乔答摩先生,因为那是一根干燥无汁的木头,而且放在离水很远的陆地上。"
"同样地,阿耆毗舍,任何沙门或婆罗门,如果身心远离欲乐,而且他们对欲乐的欲望、贪爱、迷恋、渴求、热恼在内心很好地断除,很好地平息,即使这些尊贵的沙门婆罗门体验到剧烈、猛烈、尖锐、刺痛的感受,他们也能获得知见,能达到无上正觉。即使这些尊贵的沙门婆罗门没有体验到剧烈、猛烈、尖锐、刺痛的感受,他们也能获得知见,能达到无上正觉。阿耆毗舍,这是我想到的第三个以前从未听过的奇特比喻。阿耆毗舍,这就是我想到的三个以前从未听过的奇特比喻。"

377. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ dantebhi dantamādhāya [passa ma. ni. 1.221 vitakkasaṇṭhānasutte], jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.



这是我的翻译:
"阿耆毗舍,我这样想:'我应该咬紧牙关,用舌头抵住上颚,用心压制心,控制心,使心热恼。'于是,阿耆毗舍,我咬紧牙关,用舌头抵住上颚,用心压制心,控制心,使心热恼。阿耆毗舍,当我咬紧牙关,用舌头抵住上颚,用心压制心,控制心,使心热恼时,我的腋下流出汗水。阿耆毗舍,就像一个强壮的人抓住一个较弱的人的头或肩膀,压制他,控制他,使他热恼,同样地,阿耆毗舍,当我咬紧牙关,用舌头抵住上颚,用心压制心,控制心,使心热恼时,我的腋下流出汗水。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失,但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。"

378. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti [ūhanti (sī.), ohananti (syā. kaṃ.), uhananti (ka.)]. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya [muddhānaṃ abhimantheyya (sī. pī.), muddhānaṃ abhimattheyya (syā. kaṃ.)], evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena [varattakabandhanena (sī.)] sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.


这是我的翻译:
"阿耆毗舍,我这样想:'我应该修习无呼吸的禅定。'于是,阿耆毗舍,我停止了口鼻的呼吸。阿耆毗舍,当我停止口鼻的呼吸时,从耳朵里出来的风声非常大。就像铁匠的风箱吹气时发出很大的声音,同样地,阿耆毗舍,当我停止口鼻的呼吸时,从耳朵里出来的风声非常大。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失。但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。
"阿耆毗舍,我这样想:'我应该修习无呼吸的禅定。'于是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,极强的风冲击我的头顶。就像一个强壮的人用锋利的矛刺我的头顶,同样地,阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,极强的风冲击我的头顶。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失。但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。
"阿耆毗舍,我这样想:'我应该修习无呼吸的禅定。'于是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,我的头部产生极强的疼痛。就像一个强壮的人用坚韧的皮带紧紧勒住我的头,同样地,阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,我的头部产生极强的疼痛。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失。但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。
"阿耆毗舍,我这样想:'我应该修习无呼吸的禅定。'于是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,极强的风切割我的腹部。就像一个熟练的屠夫或屠夫的学徒用锋利的屠刀切割牛腹,同样地,阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,极强的风切割我的腹部。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失。但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。


‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so [vihārotveveso (sī.)] arahato evarūpo hotī’ti [vihārotveveso arahato’’ti (?)].

379. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma [ajjhoharissāma (syā. kaṃ. pī. ka.)], tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ [ajaddhukaṃ (sī. pī.), jaddhukaṃ (syā. kaṃ.)] paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ [ajjhohareyyuṃ (syā. kaṃ. pī. ka.)], tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.



这是我的翻译:
"阿耆毗舍,我这样想:'我应该修习无呼吸的禅定。'于是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,我的身体产生极强的热量。就像两个强壮的人抓住一个较弱的人的双臂,在炭火坑上烤他、烘他,同样地,阿耆毗舍,当我停止口、鼻和耳朵的呼吸时,我的身体产生极强的热量。阿耆毗舍,我的精进已经发起,不松懈,念已经建立,不忘失。但是我的身体因为这种痛苦的努力而紧张,不能放松。阿耆毗舍,即使生起这样的痛苦感受,也不能占据我的心。阿耆毗舍,有些天神看见我后这样说:'沙门乔答摩已经死了。'有些天神这样说:'沙门乔答摩还没有死,但正在死。'还有些天神这样说:'沙门乔答摩既没有死,也不在死,沙门乔答摩是阿罗汉,阿罗汉的境界就是这样的。'
"阿耆毗舍,我这样想:'我应该完全断绝食物。'然后,阿耆毗舍,有天神来对我说:'尊者,请不要完全断绝食物。如果你完全断绝食物,我们会通过你的毛孔给你注入天界的精华,你可以靠它维持生命。'阿耆毗舍,我这样想:'如果我宣称完全禁食,而这些天神通过我的毛孔给我注入天界的精华,我靠它维持生命,那就是我说谎了。'于是,阿耆毗舍,我拒绝了那些天神,说:'够了。'

380. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.

‘‘So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo , napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

381. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.



这是我的翻译:
"阿耆毗舍,我这样想:'我应该少量少量地进食,每次一小把,或者绿豆汤,或者扁豆汤,或者豌豆汤,或者豇豆汤。'于是,阿耆毗舍,我少量少量地进食,每次一小把,或者绿豆汤,或者扁豆汤,或者豌豆汤,或者豇豆汤。阿耆毗舍,当我这样少量少量地进食时,我的身体变得极度消瘦。就像八十岁或九十岁老人的四肢一样,我的四肢因为缺乏食物而变得如此。就像骆驼的脚印一样,我的臀部因为缺乏食物而变得如此。就像一串垂挂的珠子一样,我的脊椎因为缺乏食物而凸起弯曲。就像一座破旧房子的椽子倾斜歪曲一样,我的肋骨因为缺乏食物而倾斜歪曲。就像在深井中可以看到深处的水面反射星光一样,我的眼睛深陷在眼窝中,可以看到眼球的反光。就像苦瓜被切开后在阳光下干枯皱缩一样,我的头皮因为缺乏食物而干枯皱缩。
"阿耆毗舍,当我触摸腹部皮肤时,就摸到了脊椎;当我触摸脊椎时,就摸到了腹部皮肤。阿耆毗舍,我的腹部皮肤因为缺乏食物而贴在脊椎上。阿耆毗舍,当我想大小便时,就会因为缺乏食物而当场倒下。阿耆毗舍,为了安慰这个身体,我用手摩擦四肢。阿耆毗舍,当我用手摩擦四肢时,腐烂的毛发因为缺乏食物而从身上脱落。阿耆毗舍,有些人看见我后这样说:'沙门乔答摩是黑色的。'有些人这样说:'沙门乔答摩不是黑色的,是褐色的。'还有些人这样说:'沙门乔答摩既不是黑色的,也不是褐色的,是金色的。'阿耆毗舍,我纯净明亮的肤色因为缺乏食物而变得如此损坏。
"阿耆毗舍,我这样想:'过去的沙门或婆罗门所经历的剧烈、猛烈、尖锐、刺痛的感受,最多也就是这样,不会超过这个。未来的沙门或婆罗门所将经历的剧烈、猛烈、尖锐、刺痛的感受,最多也就是这样,不会超过这个。现在的沙门或婆罗门所经历的剧烈、猛烈、尖锐、刺痛的感受,最多也就是这样,不会超过这个。但是我通过这种痛苦的苦行并没有达到超越凡人的殊胜知见。是否有另一条觉悟之道呢?'阿耆毗舍,我想起:'我记得在父亲释迦的工作场所,坐在凉爽的阎浮树荫下,远离欲乐,远离不善法,进入了有寻有伺,由离生喜乐的初禅。这会不会是觉悟之道呢?'阿耆毗舍,我的意识随着记忆而生起:'这就是觉悟之道。'阿耆毗舍,我这样想:'我为什么要害怕那种远离欲乐、远离不善法的快乐呢?'阿耆毗舍,我这样想:'我不应该害怕那种远离欲乐、远离不善法的快乐。'

382. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca [pañcavaggiyā (aññasuttesu)] bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko [bāhuliko (sī. pī.) saṃghabhedasikkhāpadaṭīkāya sameti] samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

383. ‘‘So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

384. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi , seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

385. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato . Evarūpāpi kho me, aggivessana , uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.



这是我的翻译:
"阿耆毗舍,我这样想:'我现在身体如此消瘦,很难获得那种快乐。我应该吃一些粗糙的食物,如米饭和乳粥。'于是,阿耆毗舍,我吃了一些粗糙的食物,如米饭和乳粥。阿耆毗舍,那时有五位比丘在我身边侍奉,他们想:'沙门乔答摩如果证悟了法,就会告诉我们。'但是,阿耆毗舍,当我开始吃粗糙的食物,如米饭和乳粥时,那五位比丘对我失望而离开了,他们说:'沙门乔答摩变得奢侈了,放弃了精进,回到奢侈的生活中去了。'
"阿耆毗舍,我吃了粗糙的食物,恢复了体力后,远离欲乐,远离不善法,进入了有寻有伺,由离生喜乐的初禅。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。寻伺平息,内心安静,心专注一境,进入了无寻无伺,定生喜乐的第二禅。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。离喜后住于舍,具念正知,身受乐,圣者们说这是'舍念乐住',进入了第三禅。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。舍断乐与苦,先前的喜忧已灭,不苦不乐,舍念清净,进入了第四禅。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。
"当我的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,我引导心证得宿命随念智。我忆念起种种前世,如一生、二生...如是种种前世的状况与细节我都能忆念。阿耆毗舍,这是我在夜晚第一时分所证得的第一明;无明破除,明生起;黑暗消失,光明出现;这是精进、热忱、专注的结果。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。
"当我的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,我引导心证得天眼智,了知众生的死生。我以清净超人的天眼,见到众生随业流转,有的卑贱,有的高贵,有的美好,有的丑陋,有的幸福,有的不幸...阿耆毗舍,这是我在夜晚中分所证得的第二明;无明破除,明生起;黑暗消失,光明出现;这是精进、热忱、专注的结果。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。

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

387. ‘‘Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’’ti.

‘‘Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā’’ti? ‘‘Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti. ‘‘Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī’’ti ? ‘‘Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

388. ‘‘Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

‘‘Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā . Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti.



这是我的翻译:
"当我的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,我引导心证得漏尽智。我如实知道:'这是苦';如实知道:'这是苦的生起';如实知道:'这是苦的灭尽';如实知道:'这是导向苦灭的道路'。我如实知道:'这些是漏';如实知道:'这是漏的生起';如实知道:'这是漏的灭尽';如实知道:'这是导向漏灭的道路'。当我如此知、如此见时,我的心从欲漏、有漏、无明漏中解脱。在解脱时,生起了'已解脱'的智慧。我证知:'生已尽,梵行已立,所作已办,不受后有。'阿耆毗舍,这是我在夜晚后分所证得的第三明;无明破除,明生起;黑暗消失,光明出现;这是精进、热忱、专注的结果。阿耆毗舍,即使生起这样的乐受,也不能占据我的心。
"阿耆毗舍,我记得曾经对数百人的集会说法。每个人都可能认为:'沙门乔答摩是专门为我说法的。'阿耆毗舍,但不应该这样看。如来说法只是为了让他们理解。阿耆毗舍,我在结束那个开示后,就在那之前的定相中安住自心,使之平静、专一、入定,这就是我一贯的生活方式。"
"这是值得相信的,乔答摩先生,正如阿罗汉、正等正觉者那样。但是,乔答摩先生,您是否记得白天睡觉?"
"阿耆毗舍,我记得在夏季的最后一个月,在午餐后返回后,铺好四层僧伽梨衣,右侧卧,具念正知,进入睡眠。"
"乔答摩先生,有些沙门婆罗门称这是愚痴的生活方式。"
"阿耆毗舍,仅凭这一点并不能判断一个人是愚痴还是不愚痴。阿耆毗舍,但是关于如何判断一个人是愚痴还是不愚痴,请仔细听,我会解释。"
"好的,先生。"萨遮迦·尼干子回答道。世尊说:
"阿耆毗舍,任何人,如果他的漏还没有断除——这些漏会导致污染、再生、痛苦,带来未来的生老死——我称他为'愚痴的'。因为,阿耆毗舍,正是由于没有断除漏,一个人才是愚痴的。阿耆毗舍,任何人,如果他的漏已经断除——这些漏会导致污染、再生、痛苦,带来未来的生老死——我称他为'不愚痴的'。因为,阿耆毗舍,正是由于断除了漏,一个人才是不愚痴的。
"阿耆毗舍,如来的漏已经断除——这些漏会导致污染、再生、痛苦,带来未来的生老死——已经根除,就像砍倒的棕榈树,成为非有,未来不会再生起。阿耆毗舍,就像一棵被砍掉树冠的棕榈树不可能再生长,同样地,阿耆毗舍,如来的漏已经断除——这些漏会导致污染、再生、痛苦,带来未来的生老死——已经根除,就像砍倒的棕榈树,成为非有,未来不会再生起。"

389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana [bhoto kho pana (sī.)] gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā . Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, aggivessana, kālaṃ maññasī’’ti.

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Cūḷataṇhāsaṅkhayasuttaṃ

390. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti?

‘‘Idha, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti – sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti.

Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.



这是我的翻译:
说到这里,萨遮迦·尼干子对世尊说:"乔答摩先生,真是不可思议,真是奇妙!即使我如此反复挑战乔答摩先生,用尖锐的言辞对待您,您的肤色仍然明亮,面容仍然清净,正如阿罗汉、正等正觉者那样。乔答摩先生,我记得我曾经与富兰那·迦叶辩论。当我与他辩论时,他回避问题,转移话题,显露出愤怒、憎恨和不满。但是乔答摩先生,即使我如此反复挑战您,用尖锐的言辞对待您,您的肤色仍然明亮,面容仍然清净,正如阿罗汉、正等正觉者那样。乔答摩先生,我记得我曾经与末伽梨·瞿舍罗...阿耆多·翅舍钦婆罗...波拘陀·迦旃延...散若耶·毗罗梨子...尼干陀·若提子辩论。当我与他们辩论时,他们回避问题,转移话题,显露出愤怒、憎恨和不满。但是乔答摩先生,即使我如此反复挑战您,用尖锐的言辞对待您,您的肤色仍然明亮,面容仍然清净,正如阿罗汉、正等正觉者那样。现在,乔答摩先生,我们该走了。我们有很多事情要做,很多责任要履行。"
"阿耆毗舍,你认为现在是时候就请便吧。"
于是,萨遮迦·尼干子欢喜赞叹世尊的话,从座位上起身离去。
大萨遮迦经第六结束。
小爱尽经
如是我闻。一时,世尊住在舍卫城(现在的萨赫特-马赫特)东园鹿母讲堂。那时,天帝释来到世尊处,礼敬世尊后,站在一旁。站在一旁的天帝释对世尊说:"尊者,比丘简要地如何才能称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者?"
"天帝,在这里,比丘听闻:'一切法都不值得执着。'天帝,如果比丘听闻:'一切法都不值得执着',他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,无论他感受什么感受——乐受、苦受还是不苦不乐受,他都安住于观察这些感受的无常、离欲、灭尽、舍离。当他如此安住于观察这些感受的无常、离欲、灭尽、舍离时,他不执着世间的任何事物。不执着就不忧虑,不忧虑就亲证涅槃——他了知:'生已尽,梵行已立,所作已办,不受后有。'天帝,这就是比丘简要地称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者。"
于是,天帝释欢喜赞叹世尊的话,礼敬世尊,右绕后,就在那里消失了。

391. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no; yaṃnūnāhaṃ taṃ yakkhaṃ jāneyyaṃ – yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no’’ti? Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi [turiyasatehi (sī. syā. kaṃ. pī.)] samappito samaṅgībhūto paricāreti. Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – ‘‘yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā’’ti.

392. ‘‘Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā – appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena. Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati. Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho [samūpabyuḷho (syā. kaṃ.), samūpabbūḷho (sī.)] ahosi. Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu. So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ. Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṃ kūṭāgāre satta satta accharāyo . Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṃ , mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhu’’nti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.



这是我的翻译:
那时,尊者大目犍连坐在离世尊不远处。尊者大目犍连心想:"这个夜叉是否理解并赞同世尊的话?我应该去了解一下这个夜叉是否理解并赞同世尊的话。"于是,尊者大目犍连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,从东园鹿母讲堂消失,出现在三十三天。
那时,天帝释正在一朵白莲花园中,享受着五百种天乐器的伴奏。天帝释远远地看见尊者大目犍连走来,就停止了那五百种天乐器,走向尊者大目犍连,说道:"来吧,尊者目犍连,欢迎您,尊者目犍连!您很久没有来这里了。请坐,尊者目犍连,这里有座位为您准备好了。"尊者大目犍连坐在准备好的座位上。天帝释也拿了一个较低的座位,坐在一旁。坐在一旁的天帝释,尊者大目犍连对他说:"憍尸迦,世尊是如何简要地解释爱尽解脱的?如果可以的话,我们也想听听这个教导。"
"尊者目犍连,我们有很多事情要做,很多责任要履行——不仅是我自己的事务,还有三十三天诸天的事务。而且,尊者目犍连,即使我们听得很清楚,记得很牢,思考得很仔细,也很快就会忘记。尊者目犍连,从前有一次天神与阿修罗的大战。在那场战争中,天神获胜,阿修罗失败。尊者目犍连,我赢得那场战争后,凯旋而归,建造了名为毗阇延陀的宫殿。尊者目犍连,毗阇延陀宫有一百个塔楼。每个塔楼有七百个阁楼。每个阁楼有七个天女。每个天女有七个侍女。尊者目犍连,你想看看毗阇延陀宫的美丽吗?"尊者大目犍连默然同意。

393. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu. Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ; disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati, evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti – ‘‘idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyaka’’nti. ‘‘Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṃ disvā [diṭṭhā (sī. pī. ka.)] evamāhaṃsu – ‘sobhati vata bho yathā devānaṃ tāvatiṃsāna’nti. Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā’’ti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyya’’nti. Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (ka.), abhisaṅkhāreti (syā. kaṃ.)] yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi . Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī’’ti! Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca – ‘‘yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā’’ti.



这是我的翻译:
于是,天帝释和大王毗沙门在前引导,带领尊者大目犍连走向毗阇延陀宫。天帝释的侍女们远远地看见尊者大目犍连走来,感到羞愧和惭愧,纷纷躲进自己的房间。就像儿媳看见公公会感到羞愧和惭愧一样,天帝释的侍女们看见尊者大目犍连也感到羞愧和惭愧,躲进自己的房间。然后,天帝释和大王毗沙门带领尊者大目犍连在毗阇延陀宫中漫步游览,说道:"尊者目犍连,请看毗阇延陀宫的这个美丽之处;尊者目犍连,请看毗阇延陀宫的那个美丽之处。"
"这确实显示了尊者憍尸迦的荣耀,这是过去所做善业的结果。人们看到一些美丽的事物时也会说:'啊,这就像三十三天诸天的宫殿一样美丽!'尊者憍尸迦,这确实显示了您的荣耀,这是过去所做善业的结果。"
然后,尊者大目犍连心想:"这个夜叉太过放逸了。我应该让他警醒一下。"于是,尊者大目犍连运用神通力,用脚趾震动、摇晃、撼动毗阇延陀宫。这时,天帝释、大王毗沙门和三十三天的诸天都感到惊讶和震惊,说道:"真是不可思议,真是奇妙!这位沙门有如此大的神通力,竟能用脚趾震动、摇晃、撼动天宫!"
然后,尊者大目犍连看到天帝释惊恐、毛骨悚然,就对他说:"憍尸迦,世尊是如何简要地解释爱尽解脱的?如果可以的话,我们也想听听这个教导。"

394. ‘‘Idhāhaṃ , mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ – ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’’nti?

‘‘Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca – ‘idha, devānaminda, bhikkhuno sutaṃ hoti – sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho me, mārisa moggallāna, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsī’’ti.

Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ – ‘‘eso nu te, mārisa, so bhagavā satthā’’ti? ‘‘Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno’’ti. ‘‘Lābhā te, mārisa, (suladdhaṃ te, mārisa) [( ) natthi (sī. pī.)] yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo! Aho nūna te so bhagavā satthā’’ti.



这是我的翻译:
"尊者目犍连,我来到世尊处,礼敬世尊后,站在一旁。站在一旁时,尊者目犍连,我对世尊说:'尊者,比丘简要地如何才能称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者?'
"尊者目犍连,世尊对我这样说:'天帝,在这里,比丘听闻:"一切法都不值得执着。"天帝,如果比丘听闻:"一切法都不值得执着",他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,无论他感受什么感受——乐受、苦受还是不苦不乐受,他都安住于观察这些感受的无常、离欲、灭尽、舍离。当他如此安住于观察这些感受的无常、离欲、灭尽、舍离时,他不执着世间的任何事物。不执着就不忧虑,不忧虑就亲证涅槃——他了知:"生已尽,梵行已立,所作已办,不受后有。"天帝,这就是比丘简要地称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者。'尊者目犍连,这就是世尊对我简要地解释爱尽解脱。"
然后,尊者大目犍连欢喜赞叹天帝释的话,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,从三十三天消失,出现在东园鹿母讲堂。
天帝释的侍女们在尊者大目犍连离开不久后,对天帝释说:"尊者,那位就是您的老师世尊吗?"
"不,尊者们,那不是我的老师世尊。那是我的同修尊者大目犍连。"
"尊者,您真是幸运,能有这样一位具有如此大神通力的同修!那么,您的老师世尊一定更加了不起!"

395. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘abhijānāti no, bhante, bhagavā ahu [ahunaññeva (sī. syā. kaṃ.)] ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti [abhāsitthāti (ka.)]? ‘‘Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca – ‘kittāvatā nu kho, bhante , bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti.

Evaṃ vutte ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ ‘‘idha devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti , sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ , kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti.

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.

Cūḷataṇhāsaṅkhayasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Mahātaṇhāsaṅkhayasuttaṃ

396. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti. Assosuṃ kho sambahulā bhikkhū – ‘‘sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – ‘‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti.



这是我的翻译:
然后,尊者大目犍连来到世尊处,礼敬世尊后,坐在一旁。坐在一旁的尊者大目犍连对世尊说:"尊者,世尊是否记得刚才对某位有大威力的夜叉简要地解释爱尽解脱?"
"目犍连,我记得。天帝释来到我这里,礼敬我后,站在一旁。站在一旁的天帝释对我说:'尊者,比丘简要地如何才能称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者?'
目犍连,我对天帝释这样说:'天帝,在这里,比丘听闻:"一切法都不值得执着。"天帝,如果比丘听闻:"一切法都不值得执着",他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,无论他感受什么感受——乐受、苦受还是不苦不乐受,他都安住于观察这些感受的无常、离欲、灭尽、舍离。当他如此安住于观察这些感受的无常、离欲、灭尽、舍离时,他不执着世间的任何事物。不执着就不忧虑,不忧虑就亲证涅槃——他了知:"生已尽,梵行已立,所作已办,不受后有。"天帝,这就是比丘简要地称为爱尽解脱,达到究竟目标,究竟安稳,究竟梵行,究竟圆满,成为人天中最胜者。'目犍连,这就是我记得对天帝释简要地解释爱尽解脱。"
世尊如此说。尊者大目犍连欢喜赞叹世尊的话。
小爱尽经第七结束。
大爱尽经
如是我闻。一时,世尊住在舍卫城(现在的萨赫特-马赫特)祇树给孤独园。那时,有一位名叫萨帝的比丘,是渔夫的儿子,生起了这样的恶见:"我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。"许多比丘听说:"据说名叫萨帝的比丘,渔夫的儿子,生起了这样的恶见:'我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。'"于是那些比丘来到萨帝比丘处,对他说:"萨帝贤友,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,即这个识在轮回中流转,而不是其他的。'是这样吗?""确实如此,贤友们,我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。"那些比丘想要使萨帝比丘远离这个恶见,就询问他、追问他、劝导他:"萨帝贤友,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。萨帝贤友,世尊以多种方式说识是缘起的,离开因缘识是不会生起的。"但是萨帝比丘即使被那些比丘如此询问、追问、劝导,仍然固执己见,坚持说:"贤友们,我确实如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。"

397. Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha – ‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

398. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi – ‘satthā taṃ, āvuso sāti, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘satthā taṃ, āvuso sāti, āmantetī’’ti. ‘‘Evamāvuso’’ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca – ‘‘saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. ‘‘Katamaṃ taṃ, sāti, viññāṇa’’nti? ‘‘Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī’’ti. ‘‘Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.



这是我的翻译:
当那些比丘无法使萨帝比丘远离这个恶见时,他们就来到世尊处,礼敬世尊后,坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,名叫萨帝的比丘,渔夫的儿子,生起了这样的恶见:'我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。'尊者,我们听说名叫萨帝的比丘,渔夫的儿子,生起了这样的恶见:'我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。'于是,尊者,我们来到萨帝比丘处,对他说:'萨帝贤友,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,即这个识在轮回中流转,而不是其他的。"是这样吗?'尊者,萨帝比丘对我们这样说:'确实如此,贤友们,我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。'尊者,我们想要使萨帝比丘远离这个恶见,就询问他、追问他、劝导他:'萨帝贤友,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。萨帝贤友,世尊以多种方式说识是缘起的,离开因缘识是不会生起的。'但是,尊者,萨帝比丘即使被我们如此询问、追问、劝导,仍然固执己见,坚持说:'贤友们,我确实如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。'尊者,当我们无法使萨帝比丘远离这个恶见时,我们就来向世尊报告此事。"
于是,世尊对一位比丘说:"比丘,你去,以我的名义告诉萨帝比丘:'贤友萨帝,老师叫你。'"
"是,尊者。"那位比丘回答世尊后,就去萨帝比丘处,对他说:"贤友萨帝,老师叫你。"
"是,贤友。"萨帝比丘回答那位比丘后,就来到世尊处,礼敬世尊后,坐在一旁。世尊对坐在一旁的萨帝比丘说:"萨帝,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,即这个识在轮回中流转,而不是其他的。'是这样吗?"
"确实如此,尊者,我如此理解世尊所教导的法,即这个识在轮回中流转,而不是其他的。"
"萨帝,那是什么识?"
"尊者,就是那个说话、感受、在此处那处体验善恶业报的。"
"愚人啊,你从哪里听说我这样教导法?愚人啊,我不是以多种方式说识是缘起的,离开因缘识是不会生起的吗?然而你,愚人,因为自己错误地理解而诽谤我们,伤害自己,造作许多恶业。愚人啊,这将给你带来长期的不利和痛苦。"

399. Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi siyā bhante? No hetaṃ, bhante’’ti. Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. ‘‘Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti. Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.

400. ‘‘Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati [saṅkhaṃ gacchati (sī. pī.)]. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

‘‘Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ , ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.



这是我的翻译:
然后,世尊对比丘们说:"比丘们,你们怎么看?这个萨帝比丘,渔夫的儿子,在这个法与律中是否有任何进步?"
"怎么可能呢,尊者?当然没有,尊者。"
说到这里,萨帝比丘沉默不语,羞愧难当,垂头丧气,低头沉思,无言以对。
世尊看到萨帝比丘沉默不语,羞愧难当,垂头丧气,低头沉思,无言以对,就对他说:"愚人啊,你将因为这个恶见而被人认出。我现在要询问比丘们。"
然后,世尊对比丘们说:"比丘们,你们是否也像这个萨帝比丘那样理解我所教导的法,以至于他因为自己错误的理解而诽谤我们,伤害自己,造作许多恶业?"
"不是的,尊者!因为世尊以多种方式向我们解释识是缘起的,离开因缘识是不会生起的。"
"很好,很好,比丘们!你们很好地理解了我所教导的法。比丘们,我确实以多种方式向你们解释识是缘起的,离开因缘识是不会生起的。然而这个萨帝比丘因为自己错误的理解而诽谤我们,伤害自己,造作许多恶业。这将给这个愚人带来长期的不利和痛苦。
比丘们,识依靠什么因缘而生起,就以那个因缘来命名。依靠眼和色而生起的识,就称为眼识;依靠耳和声而生起的识,就称为耳识;依靠鼻和香而生起的识,就称为鼻识;依靠舌和味而生起的识,就称为舌识;依靠身和触而生起的识,就称为身识;依靠意和法而生起的识,就称为意识。
比丘们,就像火依靠什么燃料而燃烧,就以那个燃料来命名。依靠木柴而燃烧的火,就称为木火;依靠木屑而燃烧的火,就称为木屑火;依靠草而燃烧的火,就称为草火;依靠牛粪而燃烧的火,就称为牛粪火;依靠谷壳而燃烧的火,就称为谷壳火;依靠垃圾而燃烧的火,就称为垃圾火。同样地,比丘们,识依靠什么因缘而生起,就以那个因缘来命名。依靠眼和色而生起的识,就称为眼识;依靠耳和声而生起的识,就称为耳识;依靠鼻和香而生起的识,就称为鼻识;依靠舌和味而生起的识,就称为舌识;依靠身和触而生起的识,就称为身识;依靠意和法而生起的识,就称为意识。

401. ‘‘Bhūtamidanti , bhikkhave, passathā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhārasambhavanti, bhikkhave, passathā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhārasambhavaṃ nossūti, bhikkhave , kaṅkhato uppajjati vicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

‘‘Evaṃ , bhante’’.

‘‘Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?

‘‘Evaṃ, bhante’’.



这是我的翻译:
"比丘们,你们看到'这是已生起的'吗?"
"是的,尊者。"
"比丘们,你们看到'这是由食而生'吗?"
"是的,尊者。"
"比丘们,你们看到'由于食的灭尽,已生起的也是灭法'吗?"
"是的,尊者。"
"比丘们,对'这是已生起的'有怀疑时,会生起疑惑吗?"
"是的,尊者。"
"比丘们,对'这是由食而生'有怀疑时,会生起疑惑吗?"
"是的,尊者。"
"比丘们,对'由于食的灭尽,已生起的也是灭法'有怀疑时,会生起疑惑吗?"
"是的,尊者。"
"比丘们,如实以正慧见到'这是已生起的'时,疑惑会消除吗?"
"是的,尊者。"
"比丘们,如实以正慧见到'这是由食而生'时,疑惑会消除吗?"
"是的,尊者。"
"比丘们,如实以正慧见到'由于食的灭尽,已生起的也是灭法'时,疑惑会消除吗?"
"是的,尊者。"
"比丘们,对'这是已生起的',你们在这里没有疑惑吗?"
"是的,尊者。"
"比丘们,对'这是由食而生',你们在这里没有疑惑吗?"
"是的,尊者。"
"比丘们,对'由于食的灭尽,已生起的也是灭法',你们在这里没有疑惑吗?"
"是的,尊者。"
"比丘们,'这是已生起的'已被你们如实以正慧清楚地看到了吗?"
"是的,尊者。"
"比丘们,'这是由食而生'已被你们如实以正慧清楚地看到了吗?"
"是的,尊者。"
"比丘们,'由于食的灭尽,已生起的也是灭法'已被你们如实以正慧清楚地看到了吗?"
"是的,尊者。"
"比丘们,如果你们执着、珍爱、珍惜、占有这个如此清净、如此明净的见解,你们能否理解我所教导的筏喻法是为了渡过,而不是为了执取?"
"不能,尊者。"
"比丘们,如果你们不执着、不珍爱、不珍惜、不占有这个如此清净、如此明净的见解,你们能否理解我所教导的筏喻法是为了渡过,而不是为了执取?"
"是的,尊者。"

402. ‘‘Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

‘‘Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

‘‘Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

‘‘Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

‘‘Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

‘‘Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

‘‘Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā .

‘‘Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

‘‘Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

‘‘Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

‘‘Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

‘‘Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

‘‘Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

‘‘Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

‘‘Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

‘‘Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

‘‘Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.’’’



这是我的翻译:
"比丘们,有四种食,用于维持已生的众生,或帮助将生的众生。是哪四种?第一是粗细的段食,第二是触,第三是意思,第四是识。
比丘们,这四种食以什么为因,以什么为集,以什么为生,以什么为源?
这四种食以爱为因,以爱为集,以爱为生,以爱为源。
比丘们,这爱以什么为因,以什么为集,以什么为生,以什么为源?
爱以受为因,以受为集,以受为生,以受为源。
比丘们,这受以什么为因,以什么为集,以什么为生,以什么为源?
受以触为因,以触为集,以触为生,以触为源。
比丘们,这触以什么为因,以什么为集,以什么为生,以什么为源?
触以六入处为因,以六入处为集,以六入处为生,以六入处为源。
比丘们,这六入处以什么为因,以什么为集,以什么为生,以什么为源?
六入处以名色为因,以名色为集,以名色为生,以名色为源。
比丘们,这名色以什么为因,以什么为集,以什么为生,以什么为源?
名色以识为因,以识为集,以识为生,以识为源。
比丘们,这识以什么为因,以什么为集,以什么为生,以什么为源?
识以行为因,以行为集,以行为生,以行为源。
比丘们,这些行以什么为因,以什么为集,以什么为生,以什么为源?
行以无明为因,以无明为集,以无明为生,以无明为源。
如是,比丘们,以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六入处,以六入处为缘而有触,以触为缘而有受,以受为缘而有爱,以爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼。如是这整个苦蕴集起。"

403. ‘‘Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha [kathaṃ vā vo ettha (?)] hotī’’ti? ‘‘Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti [evaṃ no ettha hotīti (ka.)] – jātipaccayā jarāmaraṇa’’nti. ‘‘Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavapaccayā, bhante , jāti; evaṃ no ettha hoti – bhavapaccayā jātī’’ti . ‘‘Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo’’ti. ‘‘Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna’’nti. ‘‘Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā’’ti. ‘‘Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā’’ti. ‘‘Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso’’ti. ‘‘Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana’’nti. ‘‘Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa’’nti. ‘‘Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa’’nti. ‘‘Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā’’ti.

404. ‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho , saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.



这是我的翻译:
"所说的'以生为缘而有老死',比丘们,是否以生为缘而有老死,还是不是,或者你们如何看待这个?"
"尊者,以生为缘而有老死;我们是这样看的 - 以生为缘而有老死。"
"所说的'以有为缘而有生',比丘们,是否以有为缘而有生,还是不是,或者你们如何看待这个?"
"尊者,以有为缘而有生;我们是这样看的 - 以有为缘而有生。"
"所说的'以取为缘而有有',比丘们,是否以取为缘而有有,还是不是,或者你们如何看待这个?"
"尊者,以取为缘而有有;我们是这样看的 - 以取为缘而有有。"
"所说的'以爱为缘而有取',比丘们,是否以爱为缘而有取,还是不是,或者你们如何看待这个?"
"尊者,以爱为缘而有取;我们是这样看的 - 以爱为缘而有取。"
"所说的'以受为缘而有爱',比丘们,是否以受为缘而有爱,还是不是,或者你们如何看待这个?"
"尊者,以受为缘而有爱;我们是这样看的 - 以受为缘而有爱。"
"所说的'以触为缘而有受',比丘们,是否以触为缘而有受,还是不是,或者你们如何看待这个?"
"尊者,以触为缘而有受;我们是这样看的 - 以触为缘而有受。"
"所说的'以六入处为缘而有触',比丘们,是否以六入处为缘而有触,还是不是,或者你们如何看待这个?"
"尊者,以六入处为缘而有触;我们是这样看的 - 以六入处为缘而有触。"
"所说的'以名色为缘而有六入处',比丘们,是否以名色为缘而有六入处,还是不是,或者你们如何看待这个?"
"尊者,以名色为缘而有六入处;我们是这样看的 - 以名色为缘而有六入处。"
"所说的'以识为缘而有名色',比丘们,是否以识为缘而有名色,还是不是,或者你们如何看待这个?"
"尊者,以识为缘而有名色;我们是这样看的 - 以识为缘而有名色。"
"所说的'以行为缘而有识',比丘们,是否以行为缘而有识,还是不是,或者你们如何看待这个?"
"尊者,以行为缘而有识;我们是这样看的 - 以行为缘而有识。"
"所说的'以无明为缘而有行',比丘们,是否以无明为缘而有行,还是不是,或者你们如何看待这个?"
"尊者,以无明为缘而有行;我们是这样看的 - 以无明为缘而有行。"
"很好,比丘们。你们这样说,我也这样说 - 此有故彼有,此生故彼生,即:以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六入处,以六入处为缘而有触,以触为缘而有受,以受为缘而有爱,以爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼。如是这整个苦蕴集起。
由于无明的无余离贪灭尽而有行灭,由于行灭而有识灭,由于识灭而有名色灭,由于名色灭而有六入处灭,由于六入处灭而有触灭,由于触灭而有受灭,由于受灭而有爱灭,由于爱灭而有取灭,由于取灭而有有灭,由于有灭而有生灭,由于生灭而有老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭尽。

405. ‘‘Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti – jātinirodhā jarāmaraṇanirodho’’ti. ‘‘Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti – bhavanirodhā jātinirodho’’ti. ‘‘Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti – upādānanirodhā bhavanirodho’’ti. ‘‘Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti – taṇhānirodhā upādānanirodho’’ti. ‘‘Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti – vedanānirodhā taṇhānirodho’’ti. ‘‘Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti – phassanirodhā vedanānirodho’’ti. ‘‘Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā , kathaṃ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti – saḷāyatananirodhā phassanirodho’’ti. ‘‘Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho’’ti. ‘‘Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti – viññāṇanirodhā nāmarūpanirodho’’ti. ‘‘Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhāranirodhā, bhante , viññāṇanirodho; evaṃ no ettha hoti – saṅkhāranirodhā viññāṇanirodho’’ti. ‘‘Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti – avijjānirodhā saṅkhāranirodho’’ti.

406. ‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.



这是我的翻译:
"所说的'由于生灭而有老死灭',比丘们,是否由于生灭而有老死灭,还是不是,或者你们如何看待这个?"
"尊者,由于生灭而有老死灭;我们是这样看的 - 由于生灭而有老死灭。"
"所说的'由于有灭而有生灭',比丘们,是否由于有灭而有生灭,还是不是,或者你们如何看待这个?"
"尊者,由于有灭而有生灭;我们是这样看的 - 由于有灭而有生灭。"
"所说的'由于取灭而有有灭',比丘们,是否由于取灭而有有灭,还是不是,或者你们如何看待这个?"
"尊者,由于取灭而有有灭;我们是这样看的 - 由于取灭而有有灭。"
"所说的'由于爱灭而有取灭',比丘们,是否由于爱灭而有取灭,还是不是,或者你们如何看待这个?"
"尊者,由于爱灭而有取灭;我们是这样看的 - 由于爱灭而有取灭。"
"所说的'由于受灭而有爱灭',比丘们,是否由于受灭而有爱灭,还是不是,或者你们如何看待这个?"
"尊者,由于受灭而有爱灭;我们是这样看的 - 由于受灭而有爱灭。"
"所说的'由于触灭而有受灭',比丘们,是否由于触灭而有受灭,还是不是,或者你们如何看待这个?"
"尊者,由于触灭而有受灭;我们是这样看的 - 由于触灭而有受灭。"
"所说的'由于六入处灭而有触灭',比丘们,是否由于六入处灭而有触灭,还是不是,或者你们如何看待这个?"
"尊者,由于六入处灭而有触灭;我们是这样看的 - 由于六入处灭而有触灭。"
"所说的'由于名色灭而有六入处灭',比丘们,是否由于名色灭而有六入处灭,还是不是,或者你们如何看待这个?"
"尊者,由于名色灭而有六入处灭;我们是这样看的 - 由于名色灭而有六入处灭。"
"所说的'由于识灭而有名色灭',比丘们,是否由于识灭而有名色灭,还是不是,或者你们如何看待这个?"
"尊者,由于识灭而有名色灭;我们是这样看的 - 由于识灭而有名色灭。"
"所说的'由于行灭而有识灭',比丘们,是否由于行灭而有识灭,还是不是,或者你们如何看待这个?"
"尊者,由于行灭而有识灭;我们是这样看的 - 由于行灭而有识灭。"
"所说的'由于无明灭而有行灭',比丘们,是否由于无明灭而有行灭,还是不是,或者你们如何看待这个?"
"尊者,由于无明灭而有行灭;我们是这样看的 - 由于无明灭而有行灭。"
"很好,比丘们。你们这样说,我也这样说 - 此无故彼无,此灭故彼灭,即:由于无明灭而有行灭,由于行灭而有识灭,由于识灭而有名色灭,由于名色灭而有六入处灭,由于六入处灭而有触灭,由于触灭而有受灭,由于受灭而有爱灭,由于爱灭而有取灭,由于取灭而有有灭,由于有灭而有生灭,由于生灭而有老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭尽。

407. ‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha – ‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhāna’’’nti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha – bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – satthā no garu, satthugāravena ca mayaṃ evaṃ vademā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi. Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi – iti yantaṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.

408. ‘‘Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti. Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ [garumbhāraṃ (sī. pī.)]. Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ. Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti – cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.



这是我的翻译:
"比丘们,你们如此知、如此见,会追溯过去吗?'我们过去是否存在?我们过去是否不存在?我们过去是什么?我们过去是怎样的?我们过去是什么,然后变成什么?'"
"不会,尊者。"
"比丘们,你们如此知、如此见,会推测未来吗?'我们未来是否会存在?我们未来是否不会存在?我们未来会是什么?我们未来会是怎样的?我们未来会是什么,然后变成什么?'"
"不会,尊者。"
"比丘们,你们如此知、如此见,会对现在内心产生疑惑吗?'我是否存在?我是否不存在?我是什么?我是怎样的?这个有情从哪里来?它将去向何处?'"
"不会,尊者。"
"比丘们,你们如此知、如此见,会这样说吗?'我们尊敬老师,出于对老师的尊敬,我们这样说。'"
"不会,尊者。"
"比丘们,你们如此知、如此见,会这样说吗?'沙门这样说,我们作为沙门也这样说。'"
"不会,尊者。"
"比丘们,你们如此知、如此见,会指定另一位老师吗?"
"不会,尊者。"
"比丘们,你们如此知、如此见,会回到其他沙门、婆罗门的仪式、占卜、吉祥物,认为那些是本质吗?"
"不会,尊者。"
"比丘们,你们所说的,不正是你们自己所知、所见、所了解的吗?"
"是的,尊者。"
"很好,比丘们。我已经用这个现见的、无时的、请来看的、导向的、智者各自证知的法引导你们。比丘们,这个法是现见的、无时的、请来看的、导向的、智者各自证知的 - 这就是所说的意思,这就是为什么这样说。"
"比丘们,有三种条件聚合,胎儿才会入胎。这里,父母同房,但母亲不在排卵期,且gandhabba(中阴身)未出现,这时胎儿不会入胎。这里,父母同房,母亲在排卵期,但gandhabba未出现,这时胎儿也不会入胎。比丘们,当父母同房,母亲在排卵期,且gandhabba出现时,这三种条件聚合,胎儿才会入胎。比丘们,母亲怀胎九个月或十个月,带着巨大的担忧和重担。比丘们,九个月或十个月后,母亲生产,带着巨大的担忧和重担。比丘们,婴儿出生后,母亲用自己的血来哺育。比丘们,在圣者的律中,母乳就是血。比丘们,随着这个男孩的成长和感官的成熟,他玩那些男孩的玩具,如:小犁、棍棒、翻筋斗、风车、量米器、小车、小弓。比丘们,随着这个男孩的成长和感官的成熟,他沉溺于五种感官之乐 - 眼所识别的色,可爱的、可意的、悦意的、爱着的、伴随欲望的、诱人的;耳所识别的声...鼻所识别的香...舌所识别的味...身所识别的触,可爱的、可意的、悦意的、爱着的、伴随欲望的、诱人的。

409. ‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

410. ‘‘Idha, bhikkhave, 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 rajāpatho, 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.



这是我的翻译:
他用眼看到色后,对可爱的色贪着,对不可爱的色嗔恨,住于不安立身念,心量狭小。他不如实了知那心解脱、慧解脱,在那里他的恶不善法完全灭尽。他如此陷入喜好和厌恶,无论感受什么感受——乐受、苦受还是不苦不乐受,他都欢喜、赞叹、执着那感受。当他欢喜、赞叹、执着那感受时,喜就生起。对感受的喜就是取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼。如是这整个苦蕴集起。用耳听到声...用鼻嗅到香...用舌尝到味...用身触到触...用意识知法后,对可爱的法贪着,对不可爱的法嗔恨,住于不安立身念,心量狭小。他不如实了知那心解脱、慧解脱,在那里他的恶不善法完全灭尽。他如此陷入喜好和厌恶,无论感受什么感受——乐受、苦受还是不苦不乐受,他都欢喜、赞叹、执着那感受。当他欢喜、赞叹、执着那感受时,喜就生起。对感受的喜就是取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼。如是这整个苦蕴集起。
比丘们,这里如来出现于世间,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。他以自己的证智证悟并宣说这个有天、魔、梵的世界,这个有沙门、婆罗门、天、人的众生界。他宣说法,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族姓的人听闻那法。他听闻那法后,对如来生起信心。他具足那信心后,这样思惟:"在家生活是障碍,是尘劳之道;出家是开放的。在家住不容易修习完全圆满、完全清净、如螺贝般光洁的梵行。我应当剃除须发,披上袈裟衣,从在家出家,进入无家的生活。"他后来舍弃少量或大量的财富,舍弃少量或大量的亲属,剃除须发,披上袈裟衣,从在家出家,进入无家的生活。

411. ‘‘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 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.

‘‘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, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

‘‘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.

‘‘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…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… 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, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

412. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [passa ma. ni. 

这是我的翻译:
他如此出家后,遵循比丘的学处和生活,舍弃杀生,远离杀生,放下棍杖和武器,有惭愧心,有慈悲心,对一切生命怀有同情心而住。
舍弃不与取,远离不与取,只取所给予的,期待所给予的,以不偷盗、清净的自己而住。
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,不会听到这里后在那里说以离间这些人,也不会听到那里后在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,喜欢和合,乐于和合,欢喜和合,说能导致和合的话。
舍弃粗恶语,远离粗恶语,说温和、悦耳、可爱、入心、优雅、令众人喜爱、令众人欢喜的话。
舍弃绮语,远离绮语,说应时语、真实语、有意义语、法语、律语,说有价值的话,适时的,有理由的,有节制的,有益的。
他远离损害种子和植物,一日一食,过午不食,远离非时食。远离观看歌舞、音乐、表演。远离戴花、香料、涂香、装饰品和饰物。远离高广大床。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。远离接受奴婢。远离接受山羊和绵羊。远离接受鸡和猪。远离接受象、牛、马、骡。远离接受田地和房产。远离从事信使工作。远离买卖。远离欺骗性的秤、假币和假量。远离贿赂、欺骗、诈骗和不诚实的行为。远离伤害、杀戮、绑架、抢劫和暴力。
他满足于蔽体的衣服和果腹的食物。无论去哪里,他只带必需品。就像有翼的鸟儿飞到哪里都只带着翅膀,同样地,比丘满足于蔽体的衣服和果腹的食物。无论去哪里,他只带必需品。他具足这圣戒蕴,内心感受无过失之乐。
他以眼见色时,不取相,不取细相。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...以鼻嗅香...以舌尝味...以身触触...以意知法时,不取相,不取细相。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。他具足这圣根律仪,内心感受无染污之乐。
他在前进后退时保持正知,在观看周围时保持正知,在屈伸肢体时保持正知,在穿袈裟、持钵、着衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行走、站立、坐下、睡眠、醒来、说话、沉默时保持正知。
他具足这圣戒蕴,(具足这圣知足),

1.296 cūḷahatthipadopame], 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; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

413. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

414. ‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukka’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Mahāassapurasuttaṃ



这是我的翻译:
具足这圣根律仪,具足这圣正念正知,他亲近寂静的住处 - 林野、树下、山岳、幽谷、山洞、坟场、森林、露地、草堆。他在饭后,从乞食回来,结跏趺坐,保持身体正直,在面前安立正念。他舍弃对世间的贪欲,以离贪欲的心而住,净化心中的贪欲;舍弃瞋恚,以无瞋的心而住,对一切众生怀有同情心,净化心中的瞋恚;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,内心寂静,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,心的随烦恼,使慧力羸弱的,离诸欲,离诸不善法,有寻有伺,离生喜乐,成就初禅而住。再者,比丘们,比丘平息寻伺,内心清净,心一境性,无寻无伺,定生喜乐,成就第二禅...第三禅...第四禅而住。
他以眼见色时,对可爱的色不贪着,对不可爱的色不嗔恨,住于安立身念,心无量。他如实了知那心解脱、慧解脱,在那里他的恶不善法完全灭尽。他如此舍弃喜好和厌恶,无论感受什么感受——乐受、苦受还是不苦不乐受,他都不欢喜、不赞叹、不执着那感受。当他不欢喜、不赞叹、不执着那感受时,对感受的喜就灭尽。由于喜的灭尽而有取灭,由于取灭而有有灭,由于有灭而有生灭,由于生灭而有老死、愁、悲、苦、忧、恼灭尽。如是这整个苦蕴灭尽。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意知法时,对可爱的法不贪着,对不可爱的法不嗔恨,住于安立身念,心无量,他如实了知那心解脱、慧解脱,在那里他的恶不善法完全灭尽。他如此舍弃喜好和厌恶,无论感受什么感受——乐受、苦受还是不苦不乐受,他都不欢喜、不赞叹、不执着那感受。当他不欢喜、不赞叹、不执着那感受时,对感受的喜就灭尽。由于喜的灭尽而有取灭,由于取灭而有有灭,由于有灭而有生灭,由于生灭而有老死、愁、悲、苦、忧、恼灭尽。如是这整个苦蕴灭尽。比丘们,你们要记住我简要地解释的这个爱尽解脱,但渔夫之子萨帝比丘被大爱网、爱结所缚。"
世尊如此说。那些比丘满意欢喜世尊所说。
大爱尽经第八结束。
大马邑经

415. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

416. ‘‘Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā , alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave , paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

417. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti [nevattānukkaṃsissāma na paraṃ vambhissāmāti (sabbattha)] evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

418. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo , bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

419. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.



这是我的翻译:
如是我闻。一时,世尊住在鸯伽国,在一个名叫马邑的鸯伽人的市镇。在那里,世尊对比丘们说:"比丘们。"那些比丘回答说:"尊者。"世尊如此说:
"比丘们,人们认识你们为'沙门'。当被问到'你们是谁'时,你们也承认'我们是沙门'。比丘们,你们既有这样的称号,又有这样的自称,就应当这样学习:'我们将受持并实践那些使人成为沙门和婆罗门的法,这样我们的称号才会真实,我们的自称才会如实。而且,我们所受用的衣服、饮食、住处、医药等资具,施主们对我们的布施才会有大果报、大利益,我们的出家生活也才不会空虚,而是有果实、有结果的。'比丘们,你们应当如此学习。
比丘们,什么是使人成为沙门和婆罗门的法?'我们将具足惭愧心。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心了,这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
比丘们,什么是更进一步需要做的?'我们的身行将是清净的,开放的,无隐蔽的,不会有缺陷的,而且是守护的。但是我们不会因为这种清净的身行而抬高自己,贬低他人。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
比丘们,什么是更进一步需要做的?'我们的语行将是清净的,开放的,无隐蔽的,不会有缺陷的,而且是守护的。但是我们不会因为这种清净的语行而抬高自己,贬低他人。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
比丘们,什么是更进一步需要做的?'我们的意行将是清净的,开放的,无隐蔽的,不会有缺陷的,而且是守护的。但是我们不会因为这种清净的意行而抬高自己,贬低他人。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'

420. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho , natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

421. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

422. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

423. ‘‘Kiñca , bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.



这是我的翻译:
"比丘们,什么是更进一步需要做的?'我们的生活将是清净的,开放的,无隐蔽的,不会有缺陷的,而且是守护的。但是我们不会因为这种清净的生活而抬高自己,贬低他人。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的,我们的生活是清净的;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
"比丘们,什么是更进一步需要做的?'我们将守护诸根门。以眼见色时,不取相,不取细相。因为如果住于不防护眼根,贪忧等恶不善法就会流入,所以我们将实行防护,守护眼根,防护眼根。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意知法时,不取相,不取细相。因为如果住于不防护意根,贪忧等恶不善法就会流入,所以我们将实行防护,守护意根,防护意根。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的,我们的生活是清净的,我们守护诸根门;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
"比丘们,什么是更进一步需要做的?'我们将知食量。我们将如理思惟而食用食物,不为嬉戏,不为骄慢,不为装饰,不为庄严,只为维持这个身体的存续和生存,为了止息伤害,为了资助梵行,这样我们将消除旧的苦受,不生起新的苦受,我们将得以生存,无过失,安乐而住。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的,我们的生活是清净的,我们守护诸根门,我们知食量;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
"比丘们,什么是更进一步需要做的?'我们将致力于警寤。在白天,我们将以经行和坐禅来净化心中的障碍法。在初夜,我们将以经行和坐禅来净化心中的障碍法。在中夜,我们将以右胁而卧,作狮子卧,一足叠一足,具念正知,心中记住起身的想法。在后夜,我们将起身,以经行和坐禅来净化心中的障碍法。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的,我们的生活是清净的,我们守护诸根门,我们知食量,我们致力于警寤;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'

424. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

425. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī , byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati , ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.



这是我的翻译:
"比丘们,什么是更进一步需要做的?'我们将具足正念正知,在前进后退时保持正知,在观看周围时保持正知,在屈伸肢体时保持正知,在穿袈裟、持钵、着衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行走、站立、坐下、睡眠、醒来、说话、沉默时保持正知。'比丘们,你们应当如此学习。比丘们,你们可能会这样想:'我们已经具足惭愧心,我们的身行是清净的,我们的语行是清净的,我们的意行是清净的,我们的生活是清净的,我们守护诸根门,我们知食量,我们致力于警寤,我们具足正念正知;这就足够了,我们已经做到了,已经达到了沙门的目标,没有什么更进一步需要做的了',就此感到满足。比丘们,我告诉你们,我警告你们:'你们这些追求沙门果的人,不要让沙门的目标退失,还有更进一步需要做的。'
"比丘们,什么是更进一步需要做的?在这里,比丘亲近寂静的住处 - 林野、树下、山岳、幽谷、山洞、坟场、森林、露地、草堆。他在饭后,从乞食回来,结跏趺坐,保持身体正直,在面前安立正念。他舍弃对世间的贪欲,以离贪欲的心而住,净化心中的贪欲;舍弃瞋恚,以无瞋的心而住,对一切众生怀有同情心,净化心中的瞋恚;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,内心寂静,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。

426. ‘‘Seyyathāpi , bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ [sampajjeyyuṃ (syā. kaṃ. ka.)]. So yāni ca porāṇāni iṇamūlāni tāni ca byantī [byantiṃ (ka.), byanti (pī.)] kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

‘‘Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

‘‘Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena [abyayena (sī. pī.)], na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

‘‘Seyyathāpi , bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

‘‘Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya [sīlakkhandhavaggapāḷiyā kiñci visadisaṃ]. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

‘‘Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

427. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.



这是我的翻译:
"比丘们,就像一个人借债从事事业。他的事业成功了。他还清了旧债,还有剩余可以养家。他会这样想:'我以前借债从事事业,现在我的事业成功了。我已经还清了旧债,还有剩余可以养家。'他因此而感到欢喜,获得喜悦。
"比丘们,就像一个人生病,痛苦,重病。他不想吃东西,身体也没有力气。后来他从那病中康复了,想吃东西,身体也有了力气。他会这样想:'我以前生病,痛苦,重病。我不想吃东西,身体也没有力气。现在我已经从那病中康复了,想吃东西,身体也有了力气。'他因此而感到欢喜,获得喜悦。
"比丘们,就像一个人被关在监狱里。后来他从监狱中安全无事地获释,他的财产也没有损失。他会这样想:'我以前被关在监狱里,现在我已经从监狱中安全无事地获释,我的财产也没有损失。'他因此而感到欢喜,获得喜悦。
"比丘们,就像一个人是奴隶,不能自主,受制于人,不能随意而行。后来他从奴隶身份中解脱,能够自主,不受制于人,自由,能随意而行。他会这样想:'我以前是奴隶,不能自主,受制于人,不能随意而行。现在我已经从奴隶身份中解脱,能够自主,不受制于人,自由,能随意而行。'他因此而感到欢喜,获得喜悦。
"比丘们,就像一个有钱有财的人穿越一段危险的荒野道路。后来他安全无事地走出那荒野,他的财产也没有损失。他会这样想:'我以前有钱有财,穿越一段危险的荒野道路。现在我已经安全无事地走出那荒野,我的财产也没有损失。'他因此而感到欢喜,获得喜悦。
"同样地,比丘们,当比丘看到自己还未舍弃这五盖时,就像负债、生病、被关在监狱、为奴、穿越危险的荒野。比丘们,当比丘看到自己已经舍弃这五盖时,就像还清债务、康复、从监狱获释、获得自由、到达安全之地。
"他舍弃这五盖,心的随烦恼,使慧力羸弱的,离诸欲,离诸不善法,有寻有伺,离生喜乐,成就初禅而住。他以离生喜乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被离生喜乐所遍满。比丘们,就像一个熟练的澡堂师或澡堂师的学徒在铜盆里撒上沐浴粉,用水慢慢调和,揉捏成团,使之内外都被水分浸透,但不会流出。同样地,比丘们,比丘以离生喜乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被离生喜乐所遍满。

428. ‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako [ubbhitodako (ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

429. ‘‘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. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa [na nesaṃ (sī.)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

430. ‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti , nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

431. ‘‘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. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agacchiṃ (sī. syā. kaṃ. pī.)], tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.



这是我的翻译:
"再者,比丘们,比丘平息寻伺,内心清净,心一境性,无寻无伺,定生喜乐,成就第二禅而住。他以定生喜乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被定生喜乐所遍满。比丘们,就像一个泉水池,没有从东方、西方、北方、南方流入的水,天也不时时降雨,但是从池中涌出清凉的水流,以清凉的水浸润、遍满、充满、普遍那个水池,那个水池没有任何部分不被清凉的水所遍满。同样地,比丘们,比丘以定生喜乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被定生喜乐所遍满。
"再者,比丘们,比丘离喜,住于舍,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',成就第三禅而住。他以离喜之乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被离喜之乐所遍满。比丘们,就像在青莲池、红莲池或白莲池中,有些青莲、红莲或白莲生在水中,长在水中,没有露出水面,沉在水下,从根到顶都被清凉的水浸润、遍满、充满、普遍,那些莲花没有任何部分不被清凉的水所遍满。同样地,比丘们,比丘以离喜之乐浸润、遍满、充满、普遍这个身体,他的整个身体没有任何部分不被离喜之乐所遍满。
"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,成就第四禅而住。他以清净、明净的心遍满而坐,他的整个身体没有任何部分不被清净、明净的心所遍满。比丘们,就像一个人披着白衣,包括头部,坐着,他的全身没有任何部分不被白衣所覆盖。同样地,比丘们,比丘以清净、明净的心遍满而坐,他的整个身体没有任何部分不被清净、明净的心所遍满。
"当他的心如此入定,清净、明净、无垢、离随烦恼、柔软、适合作业、安住、不动摇时,他引导心转向宿命随念智。他忆念种种宿命,即:一生、二生...如是,他忆念种种宿命,具体而有细节。比丘们,就像一个人从自己的村子到另一个村子,又从那个村子到另一个村子,然后从那个村子回到自己的村子。他会这样想:'我从自己的村子到了那个村子,在那里我这样站着,这样坐着,这样说话,这样保持沉默;从那个村子我又到了那个村子,在那里我这样站着,这样坐着,这样说话,这样保持沉默;现在我从那个村子回到了自己的村子。'同样地,比丘们,比丘忆念种种宿命,即:一生、二生...如是,他忆念种种宿命,具体而有细节。

432. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti…pe… seyyathāpi, bhikkhave, dve agārā sadvārā [sannadvārā (ka.)]. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi . Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti…pe….

433. ‘‘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. 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.

‘‘Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti . Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti.

434. ‘‘Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā , āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.

‘‘Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā , saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

‘‘Kathañca, bhikkhave, bhikkhu nhātako [nahātako (sī. syā. kaṃ. pī.)] hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.

‘‘Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

‘‘Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.

‘‘Kathañca, bhikkhave, bhikkhu ariyo hoti ? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

‘‘Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāassapurasuttaṃ niṭṭhitaṃ navamaṃ.

10. Cūḷaassapurasuttaṃ



这是我的翻译:
当他的心如此入定,清净、明净、无垢、离随烦恼、柔软、适合作业、安住、不动摇时,他引导心转向有情死生智。他以清净的天眼,超越人眼,见到有情死时生时,低贱的高贵的,美丽的丑陋的,幸运的不幸的,了知有情随业而去...比丘们,就像在两座有门的房子中间,一个有眼的人站在中间,能看到人们进入房子,走出房子,在里面走动。同样地,比丘们,比丘以清净的天眼,超越人眼,见到有情死时生时,低贱的高贵的,美丽的丑陋的,幸运的不幸的,了知有情随业而去...
当他的心如此入定,清净、明净、无垢、离随烦恼、柔软、适合作业、安住、不动摇时,他引导心转向漏尽智。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"。当他如此知、如此见时,他的心从欲漏解脱,从有漏解脱,从无明漏解脱。解脱时生起解脱智:"生已尽,梵行已立,所作已办,不受后有。"他了知。
比丘们,就像在山间有一个清澈、明净、不浑浊的水池。一个有眼的人站在岸边,能看到贝壳、沙石、鱼群,游动的或静止的。他会这样想:"这个水池是清澈的、明净的、不浑浊的。这里有贝壳、沙石、鱼群,游动的或静止的。"同样地,比丘们,比丘如实了知:"这是苦"...他了知:"不受后有。"
比丘们,这被称为"沙门"、"婆罗门"、"沐浴者"、"明行足"、"多闻"、"圣者"、"阿罗汉"。比丘们,比丘如何是沙门?他的恶不善法,污染的、导致再生的、有苦果的、未来生老死的,已经平息。比丘们,这样比丘就是沙门。
比丘们,比丘如何是婆罗门?他已驱除恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是婆罗门。
比丘们,比丘如何是沐浴者?他已洗净恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是沐浴者。
比丘们,比丘如何是明行足?他已了知恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是明行足。
比丘们,比丘如何是多闻?他已听闻恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是多闻。
比丘们,比丘如何是圣者?他远离恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是圣者。
比丘们,比丘如何是阿罗汉?他远离恶不善法,污染的、导致再生的、有苦果的、未来生老死的。比丘们,这样比丘就是阿罗汉。
世尊如此说。那些比丘满意欢喜世尊所说。
大马邑经第九结束。
小马邑经

435. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ – ‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma; evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

436. ‘‘Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti , saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ. Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ. Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.



这是我的翻译:
如是我闻。一时,世尊住在鸯伽国,在一个名叫马邑的鸯伽人的市镇。在那里,世尊对比丘们说:"比丘们。"那些比丘回答说:"尊者。"世尊如此说:
"比丘们,人们认识你们为'沙门'。当被问到'你们是谁'时,你们也承认'我们是沙门'。比丘们,你们既有这样的称号,又有这样的自称,就应当这样学习:'我们将实践适合沙门的行为,这样我们的称号才会真实,我们的自称才会如实。而且,我们所受用的衣服、饮食、住处、医药等资具,施主们对我们的布施才会有大果报、大利益,我们的出家生活也才不会空虚,而是有果实、有结果的。'比丘们,你们应当如此学习。
比丘们,比丘如何没有实践适合沙门的行为?比丘们,任何比丘如果贪婪而未舍弃贪欲,心怀瞋恨而未舍弃瞋恚,易怒而未舍弃忿怒,怀恨而未舍弃怨恨,轻蔑而未舍弃轻慢,争竞而未舍弃争论,嫉妒而未舍弃嫉妒,吝啬而未舍弃悭吝,狡诈而未舍弃欺骗,虚伪而未舍弃虚假,恶欲而未舍弃恶欲,邪见而未舍弃邪见 - 比丘们,我说由于未舍弃这些沙门的污垢、沙门的过失、沙门的渣滓,这些导致堕落、恶趣、受苦的状态,他'没有实践适合沙门的行为'。比丘们,就像一种名叫'致命'的双刃利剑,被包裹在袈裟中。比丘们,我说这个比丘的出家就像这样。

437. ‘‘Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave , udakorohakassa udakorohaṇamattena [udakorohakamattena (sī. pī.)] sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

‘‘Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva [saṃghāṭīkatte ceva (ka.)] samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.

‘‘Acelakassa ce, bhikkhave…pe… rajojallikassa ce, bhikkhave…pe… udakorohakassa ce, bhikkhave…pe… rukkhamūlikassa ce, bhikkhave…pe… abbhokāsikassa ce, bhikkhave…pe… ubbhaṭṭhakassa ce, bhikkhave…pe… pariyāyabhattikassa ce, bhikkhave…pe… mantajjhāyakassa ce, bhikkhave…pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha , kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva [jaṭilakatte ceva (ka.)] samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati…pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.



这是我的翻译:
"比丘们,我不说仅仅穿着袈裟就是沙门。比丘们,我不说仅仅裸体就是沙门。比丘们,我不说仅仅涂灰尘就是沙门。比丘们,我不说仅仅浸水就是沙门。比丘们,我不说仅仅住在树下就是沙门。比丘们,我不说仅仅露天而住就是沙门。比丘们,我不说仅仅常立不坐就是沙门。比丘们,我不说仅仅定期进食就是沙门。比丘们,我不说仅仅诵咒就是沙门。比丘们,我不说仅仅结发就是沙门。
"比丘们,如果仅仅穿着袈裟就能使贪婪者舍弃贪欲,使心怀瞋恨者舍弃瞋恚,使易怒者舍弃忿怒,使怀恨者舍弃怨恨,使轻蔑者舍弃轻慢,使争竞者舍弃争论,使嫉妒者舍弃嫉妒,使吝啬者舍弃悭吝,使狡诈者舍弃欺骗,使虚伪者舍弃虚假,使恶欲者舍弃恶欲,使邪见者舍弃邪见,那么他的朋友、同伴、亲戚、血亲就会在他出生时就让他穿上袈裟,劝导他穿袈裟:'来吧,善人,成为穿袈裟者吧,因为你穿着袈裟,仅仅穿着袈裟就能使贪婪者舍弃贪欲,使心怀瞋恨者舍弃瞋恚,使易怒者舍弃忿怒,使怀恨者舍弃怨恨,使轻蔑者舍弃轻慢,使争竞者舍弃争论,使嫉妒者舍弃嫉妒,使吝啬者舍弃悭吝,使狡诈者舍弃欺骗,使虚伪者舍弃虚假,使恶欲者舍弃恶欲,使邪见者舍弃邪见。'比丘们,因为我看到这里有些穿袈裟的人是贪婪的、心怀瞋恨的、易怒的、怀恨的、轻蔑的、争竞的、嫉妒的、吝啬的、狡诈的、虚伪的、恶欲的、邪见的,所以我不说仅仅穿着袈裟就是沙门。
"比丘们,如果仅仅裸体...如果仅仅涂灰尘...如果仅仅浸水...如果仅仅住在树下...如果仅仅露天而住...如果仅仅常立不坐...如果仅仅定期进食...如果仅仅诵咒...如果仅仅结发就能使贪婪者舍弃贪欲,使心怀瞋恨者舍弃瞋恚,使易怒者舍弃忿怒,使怀恨者舍弃怨恨,使轻蔑者舍弃轻慢,使争竞者舍弃争论,使嫉妒者舍弃嫉妒,使吝啬者舍弃悭吝,使狡诈者舍弃欺骗,使虚伪者舍弃虚假,使恶欲者舍弃恶欲,使邪见者舍弃邪见,那么他的朋友、同伴、亲戚、血亲就会在他出生时就让他结发,劝导他结发:'来吧,善人,成为结发者吧,因为你结发,仅仅结发就能使贪婪者舍弃贪欲,使心怀瞋恨者舍弃瞋恚,使易怒者舍弃忿怒...使恶欲者舍弃恶欲,使邪见者舍弃邪见。'比丘们,因为我看到这里有些结发的人是贪婪的、心怀瞋恨的、易怒的、怀恨的、轻蔑的、争竞的、嫉妒的、吝啬的、狡诈的、虚伪的、恶欲的、邪见的,所以我不说仅仅结发就是沙门。

438. ‘‘Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ( ) [(vimuttamattānaṃ samanupassati) (sī. syā. kaṃ. pī.)]. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato ( ) [(vimuttamattānaṃ samanupassato) (sī. syā. kaṃ. pī.)] pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ…pe… pacchimāya cepi disāya puriso āgaccheyya…pe… uttarāya cepi disāya puriso āgaccheyya…pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ. Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ [tamahaṃ (ka.)] vūpasamaṃ [tamahaṃ (ka.)]. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi…pe… vessakulā cepi…pe… suddakulā cepi…pe… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti , so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.

‘‘Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti. So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi…pe… vessakulā cepi… suddakulā cepi… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷaassapurasuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāyamakavaggo niṭṭhito catuttho.


这是我的翻译:
"比丘们,比丘如何实践适合沙门的行为?比丘们,任何比丘如果贪婪而舍弃了贪欲,心怀瞋恨而舍弃了瞋恚,易怒而舍弃了忿怒,怀恨而舍弃了怨恨,轻蔑而舍弃了轻慢,争竞而舍弃了争论,嫉妒而舍弃了嫉妒,吝啬而舍弃了悭吝,狡诈而舍弃了欺骗,虚伪而舍弃了虚假,恶欲而舍弃了恶欲,邪见而舍弃了邪见 - 比丘们,我说由于舍弃了这些沙门的污垢、沙门的过失、沙门的渣滓,这些导致堕落、恶趣、受苦的状态,他'实践了适合沙门的行为'。他看到自己已经从所有这些恶不善法中净化。当他看到自己已经从所有这些恶不善法中净化时,欢喜生起。欢喜者,喜悦生起。喜悦者,身体轻安。身体轻安者,感受乐。有乐者,心入定。
"他以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,他以广大、无量、无怨、无害的慈心遍满一切世间而住。以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,他以广大、无量、无怨、无害的舍心遍满一切世间而住。比丘们,就像有一个清澈、甘美、清凉、清净、容易进入、令人愉悦的莲池。如果一个人从东方来,被热气烤焦,被热气折磨,疲倦、口渴、想喝水。他来到那个莲池,就能解除对水的渴望,解除热气的折磨...如果一个人从西方来...如果一个人从北方来...如果一个人从南方来。无论从哪里来,一个被热气烤焦,被热气折磨,疲倦、口渴、想喝水的人,来到那个莲池,就能解除对水的渴望,解除热气的折磨。同样地,比丘们,如果有人从刹帝利家出家,成为无家者,他来到如来所教导的法和律,如此修习慈、悲、喜、舍,他获得内心的平静。因为内心平静,我说他'实践了适合沙门的行为'。如果有人从婆罗门家...从吠舍家...从首陀罗家...从任何家庭出家,成为无家者,他来到如来所教导的法和律,如此修习慈、悲、喜、舍,他获得内心的平静。因为内心平静,我说他'实践了适合沙门的行为'。
"如果有人从刹帝利家出家,成为无家者,他因为漏尽而在现法中自证无漏心解脱、慧解脱,证得并安住。因为漏尽,他成为沙门。如果有人从婆罗门家...从吠舍家...从首陀罗家...从任何家庭出家,成为无家者,他因为漏尽而在现法中自证无漏心解脱、慧解脱,证得并安住。因为漏尽,他成为沙门。"
世尊如此说。那些比丘满意欢喜世尊所说。
小马邑经第十结束。
大双品第四结束。


Tassuddānaṃ –

Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.

这是我的翻译:
其摘要如下:
砖石沙罗林为避免,
再次制止具慧者萨遮;
面色明净和塔频多,
渔夫、马邑和结发者。

