5. Cūḷayamakavaggo

1. Sāleyyakasuttaṃ

439. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā 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’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā 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. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘ko nu kho, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti ? Ko pana, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti?

‘‘Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti .

‘‘Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā’’ti. ‘‘Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –



这是我听到的：有一次，世尊与众多比丘一起在憍萨罗国游行，来到了一个名叫沙罗的憍萨罗国婆罗门村。沙罗村的婆罗门居士们听说："据说，尊贵的乔达摩沙门,释迦族人,从释迦族出家,正与众多比丘一起在憍萨罗国游行,已经到达沙罗村。关于这位乔达摩尊者,有如此美好的名声流传:'他是世尊、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、佛陀、世尊。他以自己的智慧证悟并宣说这个有天神、魔罗、梵天的世界,以及包括沙门婆罗门在内的天人。他宣说的法,开始善、中间善、结尾善,有意义,措辞优美;他阐明完整圆满、清净的梵行。'能见到这样的阿罗汉是很好的。"
于是沙罗村的婆罗门居士们来到世尊所在的地方。来到后,有些人向世尊礼拜,然后坐在一旁;有些人与世尊互相问候,寒暄后坐在一旁;有些人向世尊合掌,然后坐在一旁;有些人在世尊面前报上自己的姓名,然后坐在一旁;有些人默默地坐在一旁。坐在一旁的沙罗村婆罗门居士们对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱?又是什么原因,什么条件,使得这里有些众生身坏命终后往生到善趣、天界?"
"居士们,正是由于非法行为、不正行为,这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。居士们,正是由于如法行为、正当行为,这里有些众生身坏命终后往生到善趣、天界。"
"尊敬的乔达摩先生,我们不理解您简略说的、未详细解释的这番话的详细含义。请乔达摩先生为我们讲说法,使我们能理解您简略说的、未详细解释的这番话的详细含义。""那么,居士们,请仔细听,好好用心,我要讲了。""是的,先生。"沙罗村的婆罗门居士们回答世尊。世尊说道:

440. ‘‘Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

‘‘Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo [luddo dāruṇo (ka.) ṭīkā oloketabbā] lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu [sabbapāṇabhūtesu (syā. kaṃ. ka.)].

‘‘Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

‘‘Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.

‘‘Kathañca , gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti , so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti, apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti [so āha ajānaṃ vā ahaṃ jānāmīti jānaṃ vā ahaṃ na jānāmīti apassaṃ vā ahaṃ passāmīti passaṃ vā ahaṃ na passāmīti (ka.)]. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

‘‘Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedakā (ka.), bhedetā (syā. kaṃ.), tadaṭṭhakathāyaṃ pana bhettāti dissati], bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

‘‘Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā [kaṇḍakā (ka.)] kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā , tathārūpiṃ vācaṃ bhāsitā hoti.

‘‘Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.

‘‘Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’’’ti!

‘‘Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’’nti [mā vā ahesuṃ iti vāti (sī. pī. ka.)].

‘‘Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā , natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

‘‘Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.



"居士们,身体有三种非法行为、不正行为,语言有四种非法行为、不正行为,意念有三种非法行为、不正行为。
"居士们,什么是身体的三种非法行为、不正行为?居士们,这里有人杀生,残忍嗜血,手沾鲜血,专事杀戮,对众生毫无怜悯之心。
"他偷盗。凡是他人的财物,无论在村里还是在林中,他都会以偷盗的方式拿走不属于自己的东西。
"他邪淫。与受母亲保护的、受父亲保护的、受父母保护的、受兄弟保护的、受姐妹保护的、受亲属保护的、受宗族保护的、受法律保护的、有丈夫的、有惩罚约束的,乃至用花环订婚的女子发生关系。居士们,这就是身体的三种非法行为、不正行为。
"居士们,什么是语言的四种非法行为、不正行为?居士们,这里有人妄语。无论是在集会上,在人群中,在亲属中,在团体中,还是在王室中,被传唤作证时,被问到:'来吧,好人,说出你所知道的',他不知道却说'我知道',知道却说'我不知道',没看见却说'我看见了',看见了却说'我没看见'。为了自己的利益,为了他人的利益,或为了一点小利,他故意说谎。
"他两舌。他在这里听到后在那里说,为了离间这些人;或在那里听到后在这里说,为了离间那些人。他分裂团结的人,鼓动分裂的人,喜欢分党,乐于分党,欣赏分党,说导致分党的话。
"他恶口。他说粗鄙、粗暴、刺耳、伤人、近于愤怒、不利于定的话。
"他绮语。他不合时宜地说话,说虚假的话,说无意义的话,说非法的话,说不合律的话。他说无价值的话,不合时宜,无根据,无限制,无益处。居士们,这就是语言的四种非法行为、不正行为。
"居士们,什么是意念的三种非法行为、不正行为?居士们,这里有人贪婪,他贪求他人的财物:'但愿别人的东西变成我的!'
"他怀有恶意,心中充满邪恶的想法:'愿这些众生被杀,被屠杀,被消灭,被毁灭,不复存在!'
"他持邪见,有颠倒的见解:'没有布施,没有供养,没有祭祀;没有善恶业的果报;没有今世,没有来世;没有母亲,没有父亲;没有化生的众生;世上没有正道正行的沙门婆罗门,能以自己的智慧证悟并宣说今世来世的。'居士们,这就是意念的三种非法行为、不正行为。
"居士们,正是由于这些非法行为、不正行为,这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。

441. ‘‘Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.

‘‘Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.

‘‘Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

‘‘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 hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.

‘‘Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti!

‘‘Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.

‘‘Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.

‘‘Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.



"居士们,身体有三种如法行为、正当行为,语言有四种如法行为、正当行为,意念有三种如法行为、正当行为。
"居士们,什么是身体的三种如法行为、正当行为?居士们,这里有人舍弃杀生,远离杀生,放下刀杖,有羞耻心,有同情心,怀着利益一切众生的慈悲心而生活。
"他舍弃不与取,远离不与取。凡是他人的财物,无论在村里还是在林中,他都不会以偷盗的方式拿走不属于自己的东西。
"他舍弃邪淫,远离邪淫。他不与受母亲保护的、受父亲保护的、受父母保护的、受兄弟保护的、受姐妹保护的、受亲属保护的、受宗族保护的、受法律保护的、有丈夫的、有惩罚约束的,乃至用花环订婚的女子发生性行为。居士们,这就是身体的三种如法行为、正当行为。
"居士们,什么是语言的四种如法行为、正当行为?居士们,这里有人舍弃妄语,远离妄语。无论是在**上,在人群中,在亲属中,在团体中,还是在王室中,被传唤作证时,被问到:'来吧,好人,说出你所知道的',他不知道就说'我不知道',知道就说'我知道',没看见就说'我没看见',看见了就说'我看见了'。他不会为了自己的利益,为了他人的利益,或为了一点小利而故意说谎。
"他舍弃两舌,远离两舌。他不会在这里听到后在那里说,为了离间这些人;也不会在那里听到后在这里说,为了离间那些人。他调解分裂的人,促进团结的人,喜欢和谐,乐于和谐,欣赏和谐,说导致和谐的话。
"他舍弃恶口,远离恶口。他说温和、悦耳、亲切、入心、优雅、令众人喜欢、令众人愉悦的话。
"他舍弃绮语,远离绮语。他合时宜地说话,说真实的话,说有意义的话,说如法的话,说如律的话。他说有价值的话,合时宜,有根据,有限度,有益处。居士们,这就是语言的四种如法行为、正当行为。
"居士们,什么是意念的三种如法行为、正当行为?居士们,这里有人不贪婪,他不贪求他人的财物,不会想:'但愿别人的东西变成我的!'
"他没有恶意,心中没有邪恶的想法,而是想:'愿这些众生没有敌意,没有怨恨,没有痛苦,快乐地保护自己!'
"他持正见,有正确的见解:'有布施,有供养,有祭祀;有善恶业的果报;有今世,有来世;有母亲,有父亲;有化生的众生;世上有正道正行的沙门婆罗门,能以自己的智慧证悟并宣说今世来世的。'居士们,这就是意念的三种如法行为、正当行为。
"居士们,正是由于这些如法行为、正当行为,这里有些众生身坏命终后往生到善趣、天界。

442. ‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ… vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ … ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’ti.

443. Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete [pāṇupetaṃ (ka.)] saraṇaṃ gate’’ti.

Sāleyyakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Verañjakasuttaṃ



"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到刹帝利大富豪家中!'这是可能的,他可能会身坏命终后往生到刹帝利大富豪家中。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到婆罗门大富豪家中...居士大富豪家中!'这是可能的,他可能会身坏命终后往生到居士大富豪家中。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到四大王天!'这是可能的,他可能会身坏命终后往生到四大王天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到三十三天...夜摩天...兜率天...化乐天...他化自在天...梵众天!'这是可能的,他可能会身坏命终后往生到梵众天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到光音天!'这是可能的,他可能会身坏命终后往生到光音天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希   :'啊,但愿我身坏命终后能往生到少光天...无量光天...光音天...少净天...无量净天...遍净天...广果天...无想天...无烦天...善现天...善见天...色究竟天...空无边处天...识无边处天...无所有处天...非想非非想处天!'这是可能的,他可能会身坏命终后往生到非想非非想处天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我能在现法中灭尽诸漏,证得无漏的心解脱、慧解脱,自己证知、实现、成就并安住!'这是可能的,他可能会在现法中灭尽诸漏,证得无漏的心解脱、慧解脱,自己证知、实现、成就并安住。为什么?因为他是如法行事、正当行事的人。"
听了这番话,沙罗村的婆罗   居士们对世尊说:"太妙了,乔达摩先生!太妙了,乔达摩先生!乔达摩先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路的人指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩先生以种种方便阐明了法。我们皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我们为优婆塞,从今以后终生皈依。"
沙罗村经完
毗兰若经

444. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho verañjakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā 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’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā 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. Ekamantaṃ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti?

‘‘Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo , evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

‘‘Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā’’ti. ‘‘Tena hi, gahapatayo, suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –



这是我听到的：有一次,世尊住在舍卫城(现在的沙赫特-马赫特遗址)祇树给孤独园。那时,毗兰若的婆罗门居士们因某些事务住在舍卫城。毗兰若的婆罗门居士们听说:"据说,尊贵的乔达摩沙门,释迦族人,从释迦族出家,现住在舍卫城祇树给孤独园。关于这位乔达摩尊者,有如此美好的名声流传:'他是世尊、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、佛陀、世尊。他以自己的智慧证悟并宣说这个有天神、魔罗、梵天的世界,以及包括沙门婆罗门在内的天人。他宣说的法,开始善、中间善、结尾善,有意义,措辞优美;他阐明完整圆满、清净的梵行。'能见到这样的阿罗汉是很好的。"
于是毗兰若的婆罗门居士们来到世尊所在的地方。来到后,有些人向世尊礼拜,然后坐在一旁;有些人与世尊互相问候,寒暄后坐在一旁;有些人向世尊合掌,然后坐在一旁;有些人在世尊面前报上自己的姓名,然后坐在一旁;有些人默默地坐在一旁。坐在一旁的毗兰若婆罗门居士们对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱?又是什么原因,什么条件,使得这里有些众生身坏命终后往生到善趣、天界?"
"居士们,正是由于非法行为、不正行为,这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。居士们,正是由于如法行为、正当行为,这里有些众生身坏命终后往生到善趣、天界。"
"尊敬的乔达摩先生,我们不理解您简略说的、未详细解释的这番话的详细含义。请乔达摩先生为我们讲说法,使我们能理解您简略说的、未详细解释的这番话的详细含义。""那么,居士们,请仔细听,好好用心,我要讲了。""是的,先生。"毗兰若的婆罗门居士们回答世尊。世尊说道:

445. ‘‘Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

‘‘Kathañca, gahapatayo , tividhaṃ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ… taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā… tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti.

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā… sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā… vaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī… apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti.

‘‘Kathañca, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti…pe… taṃ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ime sattā haññantu vā… mā vā ahesu’nti. Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ… sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti.

‘‘Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

446. ‘‘Tividhaṃ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṃ vācāya dhammacārī samacārī hoti, tividhaṃ manasā dhammacārī samacārī hoti.

‘‘Kathañca, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa… taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācāraṃ pahāya… tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti.

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā…pe… na sampajānamusā bhāsitā hoti. Pisuṇaṃ vācaṃ pahāya… samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya… kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ . Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti.

‘‘Kathañca, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti ‘aho vata yaṃ parassa, taṃ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ… sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti.

‘‘Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.



"居士们,身体有三种非法行为、不正行为,语言有四种非法行为、不正行为,意念有三种非法行为、不正行为。
"居士们,什么是身体的三种非法行为、不正行为?居士们,这里有人杀生,残忍嗜血,手沾鲜血,专事杀戮,对众生毫无怜悯之心。他偷盗。凡是他人的财物...他都会以偷盗的方式拿走不属于自己的东西。他邪淫。与受母亲保护的...这样的女子发生关系。居士们,这就是身体的三种非法行为、不正行为。
"居士们,什么是语言的四种非法行为、不正行为?居士们,这里有人妄语。无论是在集会上...他故意说谎。他两舌。他在这里听到后在那里说...说导致分党的话。他恶口。他说粗鄙、粗暴的...这样的话。他绮语。他不合时宜地说话...无限制,无益处。居士们,这就是语言的四种非法行为、不正行为。
"居士们,什么是意念的三种非法行为、不正行为?居士们,这里有人贪婪...变成我的!'他怀有恶意,心中充满邪恶的想法:'愿这些众生被杀...不复存在!'他持邪见,有颠倒的见解:'没有布施,没有供养...宣说今世来世的。'居士们,这就是意念的三种非法行为、不正行为。
"居士们,正是由于这些非法行为、不正行为,这里有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。
"居士们,身体有三种如法行为、正当行为,语言有四种如法行为、正当行为,意念有三种如法行为、正当行为。
"居士们,什么是身体的三种如法行为、正当行为?居士们,这里有人舍弃杀生,远离杀生,放下刀杖,有羞耻心,有同情心,怀着利益一切众生的慈悲心而生活。他舍弃不与取,远离不与取。凡是他人的...他都不会以偷盗的方式拿走不属于自己的东西。他舍弃邪淫...不与这样的女子发生性行为。居士们,这就是身体的三种如法行为、正当行为。
"居士们,什么是语言的四种如法行为、正当行为?居士们,这里有人舍弃妄语,远离妄语。无论是在集会上...他不会故意说谎。他舍弃两舌...说导致和谐的话。他舍弃恶口...说这样的话。他舍弃绮语...合时宜,有根据,有限度,有益处。居士们,这就是语言的四种如法行为、正当行为。
"居士们,什么是意念的三种如法行为、正当行为?居士们,这里有人不贪婪。凡是他人的财物,他不贪求:'但愿别人的东西变成我的!'他没有恶意,心中没有邪恶的想法,而是想:'愿这些众生没有敌意,没有怨恨,没有痛苦,快乐地保护自己!'他持正见,有正确的见解:'有布施,有供养...能以自己的智慧证悟并宣说今世来世的。'居士们,这就是意念的三种如法行为、正当行为。
"居士们,正是由于这些如法行为、正当行为,这里有些众生身坏命终后往生到善趣、天界。

447. ‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti ; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu ? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkeyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ… ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

‘‘Ākaṅkheyya ce gahapatayo dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti; ṭhānaṃ kho panetaṃ vijjati, ‘yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’’ti.

448. Evaṃ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

Verañjakasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Mahāvedallasuttaṃ



"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到刹帝利大富豪家中!'这是可能的,他可能会身坏命终后往生到刹帝利大富豪家中。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到婆罗门大富豪家中...居士大富豪家中!'这是可能的,他可能会身坏命终后往生到居士大富豪家中。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到四大王天!'这是可能的,他可能会身坏命终后往生到四大王天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到三十三天...夜摩天...兜率天...化乐天...他化自在天...梵众天!'这是可能的,他可能会身坏命终后往生到梵众天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到光音天!'这是可能的,他可能会身坏命终后往生到光音天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我身坏命终后能往生到少光天...无量光天...光音天...少净天...无量净天...遍净天...广果天...无想天...无烦天...善现天...善见天...色究竟天...空无边处天...识无边处天...无所有处天...非想非非想处天!'这是可能的,他可能会身坏命终后往生到非想非非想处天。为什么?因为他是如法行事、正当行事的人。
"居士们,如果一个如法行事、正当行事的人希望:'啊,但愿我能在现法中灭尽诸漏,证得无漏的心解脱、慧解脱,自己证知、实现、成就并安住!'这是可能的,他可能会在现法中灭尽诸漏,证得无漏的心解脱、慧解脱,自己证知、实现、成就并安住。为什么?因为他是如法行事、正当行事的人。"
听了这番话,毗兰若的婆罗门居士们对世尊说:"太妙了,乔达摩先生!太妙了,乔达摩先生!乔达摩先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路的人指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩先生以种种方便阐明了法。我们皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我们为优婆塞,从今以后终生皈依。"
毗兰若经完
大广解经

449. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

‘‘‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī’’ti?

‘‘‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.

‘‘Kiñca nappajānāti? ‘Idaṃ dukkha’nti nappajānāti, ‘ayaṃ dukkhasamudayo’ti nappajānāti, ‘ayaṃ dukkhanirodho’ti nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī’’ti.

‘‘‘Sādhāvuso’ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchi –

‘‘‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī’’ti?

‘‘‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.

‘‘Kiñca pajānāti? ‘Idaṃ dukkha’nti pajānāti, ‘ayaṃ dukkhasamudayo’ti pajānāti, ‘ayaṃ dukkhanirodho’ti pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti pajānāti. ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī’’ti.

‘‘‘Viññāṇaṃ viññāṇa’nti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī’’ti?

‘‘‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.

‘‘Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī’’ti.

‘‘Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā [vinibbhujjitvā vinibbhujjitvā (ka.)] vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti? ‘‘Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], pajānāti taṃ vijānāti, yaṃ vijānāti taṃ pajānāti. Tasmā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.

‘‘Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ kiṃ nānākaraṇa’’nti? ‘‘Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ paññā bhāvetabbā, viññāṇaṃ pariññeyyaṃ. Idaṃ nesaṃ nānākaraṇa’’nti.

450. ‘‘‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso , vedanāti vuccatī’’ti?

‘‘‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.

‘‘Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī’’ti.

‘‘‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī’’ti?

‘‘‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.

‘‘Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī’’ti.

‘‘Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti? ‘‘Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vijānāti. Tasmā ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.



这是我听到的：有一次,世尊住在舍卫城(现在的沙赫特-马赫特遗址)祇树给孤独园。那时,尊者大拘絺罗在傍晚结束禅修后,来到尊者舍利弗所在的地方。来到后,与尊者舍利弗互相问候。寒暄后,坐在一旁。坐在一旁的尊者大拘絺罗对尊者舍利弗说:
"贤友,人们说'愚钝,愚钝'。贤友,到什么程度才称为愚钝呢?"
"贤友,因为'不了知,不了知',所以称为愚钝。"
"不了知什么?不了知'这是苦',不了知'这是苦的生起',不了知'这是苦的止息',不了知'这是导向苦止息的道路'。贤友,因为'不了知,不了知',所以称为愚钝。"
尊者大拘絺罗对尊者舍利弗的话表示赞同和随喜,然后又问了更深入的问题:
"贤友,人们说'有智慧,有智慧'。贤友,到什么程度才称为有智慧呢?"
"贤友,因为'了知,了知',所以称为有智慧。"
"了知什么?了知'这是苦',了知'这是苦的生起',了知'这是苦的止息',了知'这是导向苦止息的道路'。贤友,因为'了知,了知',所以称为有智慧。"
"贤友,人们说'识,识'。贤友,到什么程度才称为识呢?"
"贤友,因为'识知,识知',所以称为识。"
"识知什么?识知乐,也识知苦,也识知不苦不乐。贤友,因为'识知,识知',所以称为识。"
"贤友,这智慧和这识,这些法是相混合的还是分开的?能否把这些法分开来说明它们的区别?"
"贤友,这智慧和这识,这些法是相混合的,不是分开的。不能把这些法分开来说明它们的区别。贤友,凡是了知的就是识知的,凡是识知的就是了知的。因此这些法是相混合的,不是分开的。不能把这些法分开来说明它们的区别。"
"贤友,这智慧和这识,这些相混合而不分开的法,它们有什么区别?"
"贤友,这智慧和这识,这些相混合而不分开的法,智慧应当被修习,识应当被遍知。这就是它们的区别。"
"贤友,人们说'受,受'。贤友,到什么程度才称为受呢?"
"贤友,因为'感受,感受',所以称为受。"
"感受什么?感受乐,也感受苦,也感受不苦不乐。贤友,因为'感受,感受',所以称为受。"
"贤友,人们说'想,想'。贤友,到什么程度才称为想呢?"
"贤友,因为'认知,认知',所以称为想。"
"认知什么?认知蓝色,也认知黄色,也认知红色,也认知白色。贤友,因为'认知,认知',所以称为想。"
"贤友,这受和这想和这识,这些法是相混合的还是分开的?能否把这些法分开来说明它们的区别?"
"贤友,这受和这想和这识,这些法是相混合的,不是分开的。不能把这些法分开来说明它们的区别。贤友,凡是感受的就是认知的,凡是认知的就是识知的。因此这些法是相混合的,不是分开的。不能把这些法分开来说明它们的区别。"

451. ‘‘Nissaṭṭhena hāvuso [nissaṭṭhena panāvuso (?)], pañcahi indriyehi parisuddhena manoviññāṇena kiṃ neyya’’nti?

‘‘Nissaṭṭhena āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṃ neyyaṃ, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ neyyaṃ, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ neyya’’nti.

‘‘Neyyaṃ panāvuso, dhammaṃ kena pajānātī’’ti?

‘‘Neyyaṃ kho, āvuso, dhammaṃ paññācakkhunā pajānātī’’ti.

‘‘Paññā panāvuso, kimatthiyā’’ti?

‘‘Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā’’ti.

452. ‘‘Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā’’ti?

‘‘Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya – parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā’’ti.

‘‘Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti?

‘‘Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti.

453. ‘‘Kati panāvuso, bhavā’’ti?

‘‘Tayome, āvuso, bhavā – kāmabhavo , rūpabhavo, arūpabhavo’’ti.

‘‘Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti hotī’’ti?

‘‘Avijjānīvaraṇānaṃ kho, āvuso, sattānaṃ taṇhāsaṃyojanānaṃ tatratatrābhinandanā – evaṃ āyatiṃ punabbhavābhinibbatti hotī’’ti.

‘‘Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti na hotī’’ti?

‘‘Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā – evaṃ āyatiṃ punabbhavābhinibbatti na hotī’’ti.

454. ‘‘Katamaṃ panāvuso, paṭhamaṃ jhāna’’nti?

‘‘Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati – idaṃ vuccati, āvuso, paṭhamaṃ jhāna’’nti.

‘‘Paṭhamaṃ panāvuso, jhānaṃ katiaṅgika’’nti?

‘‘Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgika’’nti.

‘‘Paṭhamaṃ panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgata’’nti?

‘‘Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thīnamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti.

455. ‘‘Pañcimāni , āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī’’ti?

‘‘Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, mano paṭisaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī’’ti.



"贤友,离开五根,以清净的意识,应当了知什么?"
"贤友,离开五根,以清净的意识,应当了知'虚空无边'而进入空无边处,应当了知'识无边'而进入识无边处,应当了知'无所有'而进入无所有处。"
"贤友,以什么来了知应当了知的法?"
"贤友,以慧眼来了知应当了知的法。"
"贤友,智慧有什么用?"
"贤友,智慧是为了证知、遍知、断除。"
"贤友,有几种因缘能生起正见?"
"贤友,有两种因缘能生起正见 - 听闻他人的声音和如理作意。贤友,这两种因缘能生起正见。"
"贤友,正见由几种支分辅助,才能成为心解脱的果和心解脱的利益,慧解脱的果和慧解脱的利益?"
"贤友,正见由五种支分辅助,才能成为心解脱的果和心解脱的利益,慧解脱的果和慧解脱的利益。贤友,在这里,正见由戒辅助,由闻辅助,由论辅助,由止辅助,由观辅助。贤友,由这五种支分辅助的正见,才能成为心解脱的果和心解脱的利益,慧解脱的果和慧解脱的利益。"
"贤友,有几种有?"
"贤友,有三种有 - 欲有、色有、无色有。"
"贤友,未来如何再生?"
"贤友,无明所覆、爱结所系的众生,对此处彼处的喜爱 - 这样就有未来的再生。"
"贤友,未来如何不再生?"
"贤友,无明离贪、明生起、爱灭 - 这样就没有未来的再生。"
"贤友,什么是初禅?"
"贤友,在这里,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就初禅而住。贤友,这称为初禅。"
"贤友,初禅有几支?"
"贤友,初禅有五支。贤友,在这里,入初禅的比丘有寻、伺、喜、乐、心一境性。贤友,初禅就是这样有五支。"
"贤友,初禅舍离几支,具足几支?"
"贤友,初禅舍离五支,具足五支。贤友,在这里,入初禅的比丘舍离了欲贪、嗔恚、昏沉睡眠、掉举恶作、疑;具足了寻、伺、喜、乐、心一境性。贤友,初禅就是这样舍离五支,具足五支。"
"贤友,这五根各有不同的境界、不同的行处,不互相感受对方的行处境界,即眼根、耳根、鼻根、舌根、身根。这五根各有不同的境界、不同的行处,不互相感受对方的行处境界,它们以什么为依止?什么能感受它们的行处境界?"
"贤友,这五根各有不同的境界、不同的行处,不互相感受对方的行处境界,即眼根、耳根、鼻根、舌根、身根。这五根各有不同的境界、不同的行处,不互相感受对方的行处境界,它们以意为依止,意能感受它们的行处境界。"

456. ‘‘Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni kiṃ paṭicca tiṭṭhantī’’ti?

‘‘Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni āyuṃ paṭicca tiṭṭhantī’’ti.

‘‘Āyu panāvuso, kiṃ paṭicca tiṭṭhatī’’ti?

‘‘Āyu usmaṃ paṭicca tiṭṭhatī’’ti.

‘‘Usmā panāvuso, kiṃ paṭicca tiṭṭhatī’’ti?

‘‘Usmā āyuṃ paṭicca tiṭṭhatī’’ti.

‘‘Idāneva kho mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘āyu usmaṃ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘usmā āyuṃ paṭicca tiṭṭhatī’ti.

‘‘Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

‘‘Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṃ paṭicca ābhā paññāyati, ābhaṃ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhati, usmā āyuṃ paṭicca tiṭṭhatī’’ti.

457. ‘‘Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā’’ti? ‘‘Na kho , āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṃsu te vedaniyā dhammā, na yidaṃ saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyatī’’ti.

‘‘Yadā nu kho, āvuso, imaṃ kāyaṃ kati dhammā jahanti; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana’’nti?

‘‘Yadā kho, āvuso, imaṃ kāyaṃ tayo dhammā jahanti – āyu usmā ca viññāṇaṃ; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana’’nti.

‘‘Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – imesaṃ kiṃ nānākaraṇa’’nti?

‘‘Yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā , vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – idaṃ nesaṃ nānākaraṇa’’nti.

458. ‘‘Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti?

‘‘Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti.

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā’’ti?

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā’’ti.

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā’’ti?

‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā’’ti.

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti?

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti.



"贤友,这五根,即眼根、耳根、鼻根、舌根、身根。这五根依什么而住?"
"贤友,这五根,即眼根、耳根、鼻根、舌根、身根。这五根依寿命而住。"
"贤友,寿命又依什么而住?"
"寿命依体温而住。"
"贤友,体温又依什么而住?"
"体温依寿命而住。"
"贤友,我们刚才理解尊者舍利弗的话是:'寿命依体温而住'。现在我们又理解尊者舍利弗的话是:'体温依寿命而住'。贤友,这句话的意思应该如何理解?"
"那么,贤友,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。贤友,就像油灯燃烧时,火焰依光明而显现,光明依火焰而显现。同样地,贤友,寿命依体温而住,体温依寿命而住。"
"贤友,寿行就是可感受的法,还是寿行是一回事,可感受的法是另一回事?"
"贤友,寿行不是可感受的法。贤友,如果寿行就是可感受的法,那么入想受灭定的比丘就不可能出定。贤友,正因为寿行是一回事,可感受的法是另一回事,所以入想受灭定的比丘能够出定。"
"贤友,当几种法离开这个身体时,这个身体就被丢弃、抛弃,像无意识的木头一样躺在那里?"
"贤友,当三种法离开这个身体时,即寿命、体温和识,这个身体就被丢弃、抛弃,像无意识的木头一样躺在那里。"
"贤友,已死亡的人和入想受灭定的比丘,他们有什么区别?"
"贤友,已死亡的人,他的身行已灭尽、平息,语行已灭尽、平息,心行已灭尽、平息,寿命已耗尽,体温已消失,诸根已毁坏。而入想受灭定的比丘,他的身行也已灭尽、平息,语行已灭尽、平息,心行已灭尽、平息,但寿命未耗尽,体温未消失,诸根清净。贤友,已死亡的人和入想受灭定的比丘,这就是他们的区别。"
"贤友,有几种因缘能入不苦不乐的心解脱?"
"贤友,有四种因缘能入不苦不乐的心解脱。在这里,贤友,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。贤友,这四种因缘能入不苦不乐的心解脱。"
"贤友,有几种因缘能入无相心解脱?"
"贤友,有两种因缘能入无相心解脱 - 不作意一切相,作意无相界。贤友,这两种因缘能入无相心解脱。"
"贤友,有几种因缘能使无相心解脱持续?"
"贤友,有三种因缘能使无相心解脱持续 - 不作意一切相,作意无相界,先前的准备。贤友,这三种因缘能使无相心解脱持续。"
"贤友,有几种因缘能从无相心解脱出定?"
"贤友,有两种因缘能从无相心解脱出定 - 作意一切相,不作意无相界。贤友,这两种因缘能从无相心解脱出定。"

459. ‘‘Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nāna’’nti?

‘‘Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – atthi kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā, byañjanameva nānaṃ’’.

‘‘Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca’’?

‘‘Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… 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. Ayaṃ vuccatāvuso, appamāṇā cetovimutti’’.

‘‘Katamā cāvuso, ākiñcaññā cetovimutti’’?

‘‘Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccatāvuso, ākiñcaññā cetovimutti’’.

‘‘Katamā cāvuso, suññatā cetovimutti’’?

‘‘Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccatāvuso, suññatā cetovimutti’’.

‘‘Katamā cāvuso, animittā cetovimutti’’?

‘‘Idhāvuso, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccatāvuso, animittā cetovimutti. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca’’.

‘‘Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ’’?

‘‘Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena , suññā mohena. Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinandīti.

Mahāvedallasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Cūḷavedallasuttaṃ



"贤友,这无量心解脱、无所有心解脱、空心解脱和无相心解脱,这些法是不同义不同文,还是同义而文不同?"
"贤友,这无量心解脱、无所有心解脱、空心解脱和无相心解脱,有一种方式,依此方式,这些法是不同义不同文;也有一种方式,依此方式,这些法是同义而文不同。"
"贤友,什么是依此方式,这些法是不同义不同文的方式?"
"贤友,在这里,比丘以慈心遍满一方而住,如是第二方、第三方、第四方。如是上下四维,普遍一切处,心与慈俱,广大、无量、无怨、无害,遍满而住。以悲心...以喜心...以舍心遍满一方而住,如是第二方、第三方、第四方。如是上下四维,普遍一切处,心与舍俱,广大、无量、无怨、无害,遍满而住。贤友,这称为无量心解脱。"
"贤友,什么是无所有心解脱?"
"贤友,在这里,比丘超越一切识无边处,入无所有处而住。贤友,这称为无所有心解脱。"
"贤友,什么是空心解脱?"
"贤友,在这里,比丘到林中、树下或空屋中,如是思惟:'此是空,无我或我所'。贤友,这称为空心解脱。"
"贤友,什么是无相心解脱?"
"贤友,在这里,比丘不作意一切相,入无相心定而住。贤友,这称为无相心解脱。贤友,这就是依此方式,这些法是不同义不同文的方式。"
"贤友,什么是依此方式,这些法是同义而文不同的方式?"
"贤友,贪是造成限量的,嗔是造成限量的,痴是造成限量的。对于漏尽的比丘,这些已断除,根除,如截断多罗树头,成为非有,于未来不再生起。贤友,凡是无量心解脱,不动心解脱被称为最上。那不动心解脱是空于贪、空于嗔、空于痴。贤友,贪是某物,嗔是某物,痴是某物。对于漏尽的比丘,这些已断除,根除,如截断多罗树头,成为非有,于未来不再生起。贤友,凡是无所有心解脱,不动心解脱被称为最上。那不动心解脱是空于贪、空于嗔、空于痴。贤友,贪是造成相的,嗔是造成相的,痴是造成相的。对于漏尽的比丘,这些已断除,根除,如截断多罗树头,成为非有,于未来不再生起。贤友,凡是无相心解脱,不动心解脱被称为最上。那不动心解脱是空于贪、空于嗔、空于痴。贤友,这就是依此方式,这些法是同义而文不同的方式。"
尊者舍利弗如是说。尊者大拘絺罗欢喜、随喜尊者舍利弗所说。
大广解经终
小广解经

460. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca – ‘‘‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā’’ti? ‘‘Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā’’ti.

‘‘Sādhayye’’ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi – ‘‘‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā’’ti? ‘‘Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā’’ti.

‘‘‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā’’ti?

‘‘Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā’’ti.

‘‘‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā’’ti?

‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti.

‘‘Taññeva nu kho, ayye, upādānaṃ te [teva (sī.)] pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.

461. ‘‘Kathaṃ panāyye, sakkāyadiṭṭhi hotī’’ti? ‘‘Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho , āvuso visākha, sakkāyadiṭṭhi hotī’’ti.

‘‘Kathaṃ panāyye, sakkāyadiṭṭhi na hotī’’ti?

‘‘Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ , na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī’’ti.



我听到如是:一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,优婆塞毗舍佉来到比丘尼法授所在之处。来到后,向比丘尼法授礼拜,然后坐在一旁。坐在一旁的优婆塞毗舍佉对比丘尼法授说:"尊者,人们说'有身,有身'。尊者,世尊说的是什么有身?"
"朋友毗舍佉,世尊说的有身是这五取蕴,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。朋友毗舍佉,这五取蕴就是世尊所说的有身。"
"善哉,尊者。"优婆塞毗舍佉对比丘尼法授的话表示赞同和随喜,然后又问比丘尼法授更深入的问题:"尊者,人们说'有身集,有身集'。尊者,世尊说的是什么有身集?"
"朋友毗舍佉,这渴爱能导致再生,伴随喜贪,处处欢喜,即:欲爱、有爱、无有爱。朋友毗舍佉,这就是世尊所说的有身集。"
"尊者,人们说'有身灭,有身灭'。尊者,世尊说的是什么有身灭?"
"朋友毗舍佉,对于那渴爱的无余离贪、灭尽、舍离、解脱、无执著,这就是世尊所说的有身灭。"
"尊者,人们说'趣向有身灭之道,趣向有身灭之道'。尊者,世尊说的是什么趣向有身灭之道?"
"朋友毗舍佉,世尊说的趣向有身灭之道就是这八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。"
"尊者,取就是那五取蕴,还是离开五取蕴有别的取?"
"朋友毗舍佉,取不是那五取蕴,也不是离开五取蕴有别的取。朋友毗舍佉,对五取蕴的欲贪,那就是在此的取。"
"尊者,如何有有身见?"
"朋友毗舍佉,在这里,不闻法的凡夫,不见圣者,不知圣法,不善巧圣法,不受训于圣法,不见善人,不知善人法,不善巧善人法,不受训于善人法,他视色为我,或视我有色,或视色在我中,或视我在色中。他视受...想...行...识为我,或视我有识,或视识在我中,或视我在识中。朋友毗舍佉,这就是如何有有身见。"
"尊者,如何没有有身见?"
"朋友毗舍佉,在这里,多闻圣弟子,见圣者,知圣法,善巧圣法,善受训于圣法,见善人,知善人法,善巧善人法,善受训于善人法,他不视色为我,不视我有色,不视色在我中,不视我在色中。他不视受...想...行...识为我,不视我有识,不视识在我中,不视我在识中。朋友毗舍佉,这就是如何没有有身见。"



462. ‘‘Katamo panāyye, ariyo aṭṭhaṅgiko maggo’’ti?

‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti. ‘‘Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato’’ti?

‘‘Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato’’ti .

‘‘Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti?

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti.

‘‘Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā’’ti?

‘‘Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā’’ti.

463. ‘‘Kati panāyye, saṅkhārā’’ti?

‘‘Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti.

‘‘Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti?

‘‘Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

‘‘Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti?

‘‘Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.



以下是对给定巴利文的完整直译:
462_. "尊者,什么是八支圣道?"
"朋友毗舍佉,这就是八支圣道,即:正见、正思维、正语、正业、正命、正精进、正念、正定。" "尊者,八支圣道是有为法还是无为法?"
"朋友毗舍佉,八支圣道是有为法。"
"尊者,是八支圣道包含三蕴,还是三蕴包含八支圣道?"
"朋友毗舍佉,不是八支圣道包含三蕴,而是三蕴包含八支圣道。朋友毗舍佉,正语、正业、正命,这些法包含在戒蕴中。正精进、正念、正定,这些法包含在定蕴中。正见、正思维,这些法包含在慧蕴中。"
"尊者,什么是定?什么法是定的相?什么法是定的资具?什么是定的修习?"
"朋友毗舍佉,心一境性,这是定。四念处是定的相。四正勤是定的资具。对这些法的修习、培养、多作,这就是定的修习。"
463_. "尊者,有几种行?"
"朋友毗舍佉,有三种行:身行、语行、心行。"
"尊者,什么是身行?什么是语行?什么是心行?"
"朋友毗舍佉,入息出息是身行,寻伺是语行,想和受是心行。"
"尊者,为什么入息出息是身行?为什么寻伺是语行?为什么想和受是心行?"
"朋友毗舍佉,入息出息是身体的,这些法与身体相关,所以入息出息是身行。朋友毗舍佉,先寻思、伺察,然后发出语言,所以寻伺是语行。想和受是心理的,这些法与心相关,所以想和受是心行。"

464. ‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī’’ti?

‘‘Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

‘‘Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti?

‘‘Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra’’nti.



464_. "尊者,如何入想受灭尽定?"
"朋友毗舍佉,比丘入想受灭尽定时,不会这样想:'我将入想受灭尽定'或'我正在入想受灭尽定'或'我已入想受灭尽定'。相反,他的心先前就已如此修习,以至于导向那种状态。"
"尊者,比丘入想受灭尽定时,哪些法先灭:是身行,还是语行,还是心行?"
"朋友毗舍佉,比丘入想受灭尽定时,先灭语行,然后身行,然后心行。"
"尊者,如何从想受灭尽定出定?"
"朋友毗舍佉,比丘从想受灭尽定出定时,不会这样想:'我将从想受灭尽定出定'或'我正在从想受灭尽定出定'或'我已从想受灭尽定出定'。相反,他的心先前就已如此修习,以至于导向那种状态。"
"尊者,比丘从想受灭尽定出定时,哪些法先生:是身行,还是语行,还是心行?"
"朋友毗舍佉,比丘从想受灭尽定出定时,先生心行,然后身行,然后语行。"
"尊者,比丘从想受灭尽定出定时,有几种触触及他?"
"朋友毗舍佉,比丘从想受灭尽定出定时,有三种触触及他:空触、无相触、无愿触。"
"尊者,比丘从想受灭尽定出定时,他的心倾向于什么,趋向于什么,偏向于什么?"
"朋友毗舍佉,比丘从想受灭尽定出定时,他的心倾向于远离,趋向于远离,偏向于远离。"

465. ‘‘Kati panāyye, vedanā’’ti?

‘‘Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā’’ti.

‘‘Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā’’ti?

‘‘Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā’’ti.

‘‘Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā’’ti?

‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā ; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti.

‘‘Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī’’ti?

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.

‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti?

‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.

‘‘Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba’’nti?

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti.

‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti?

‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo , na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī’’ti.



465_. "尊者,有几种受?"
"朋友毗舍佉,有三种受:乐受、苦受、不苦不乐受。"
"尊者,什么是乐受,什么是苦受,什么是不苦不乐受?"
"朋友毗舍佉,身体或心理上感受到的愉悦和舒适,这是乐受。身体或心理上感受到的痛苦和不适,这是苦受。身体或心理上既不愉悦也不痛苦的感受,这是不苦不乐受。"
"尊者,乐受有什么乐什么苦,苦受有什么乐什么苦,不苦不乐受有什么乐什么苦?"
"朋友毗舍佉,乐受存在时是乐,变化时是苦;苦受存在时是苦,变化时是乐;不苦不乐受,了知时是乐,不了知时是苦。"
"尊者,乐受随眠什么随眠,苦受随眠什么随眠,不苦不乐受随眠什么随眠?"
"朋友毗舍佉,乐受随眠贪随眠,苦受随眠嗔随眠,不苦不乐受随眠痴随眠。"
"尊者,是否所有乐受都随眠贪随眠,所有苦受都随眠嗔随眠,所有不苦不乐受都随眠痴随眠?"
"朋友毗舍佉,不是所有乐受都随眠贪随眠,不是所有苦受都随眠嗔随眠,不是所有不苦不乐受都随眠痴随眠。"
"尊者,乐受应断什么,苦受应断什么,不苦不乐受应断什么?"
"朋友毗舍佉,乐受应断贪随眠,苦受应断嗔随眠,不苦不乐受应断痴随眠。"
"尊者,是否所有乐受都应断贪随眠,所有苦受都应断嗔随眠,所有不苦不乐受都应断痴随眠?"
"朋友毗舍佉,不是所有乐受都应断贪随眠,不是所有苦受都应断嗔随眠,不是所有不苦不乐受都应断痴随眠。在这里,朋友毗舍佉,比丘远离欲乐,远离不善法,有寻有伺,由远离而生喜乐,进入初禅而住。他以此断贪,在此不随眠贪随眠。在这里,朋友毗舍佉,比丘如是思维:'何时我能证得并安住于圣者们现在所证得安住的境界?'如是对最上解脱生起渴望,由渴望为缘而生忧。他以此断嗔,在此不随眠嗔随眠。在这里,朋友毗舍佉,比丘舍乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,进入第四禅而住。他以此断痴,在此不随眠痴随眠。"

466. ‘‘Sukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?

‘‘Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo’’ti.

‘‘Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo’’ti?

‘‘Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo’’ti.

‘‘Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?

‘‘Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo’’ti.

‘‘Avijjāya panāyye, kiṃ paṭibhāgo’’ti?

‘‘Avijjāya kho, āvuso visākha, vijjā paṭibhāgo’’ti.

‘‘Vijjāya panāyye, kiṃ paṭibhāgo’’ti?

‘‘Vijjāya kho, āvuso visākha, vimutti paṭibhāgo’’ti.

‘‘Vimuttiyā panāyye , kiṃ paṭibhāgo’’ti?

‘‘Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo’’ti.

‘‘Nibbānassa panāyye, kiṃ paṭibhāgo’’ti? ‘‘Accayāsi, āvuso [accasarāvuso (sī. pī.), accassarāvuso (syā. kaṃ.)] visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī’’ti.

467. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca – ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa [esovetassa (syā. kaṃ.)] attho. Evañca naṃ [evametaṃ (sī. syā. kaṃ.)] dhārehī’’ti.

Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Cūḷadhammasamādānasuttaṃ

468. 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 – ‘‘cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave , dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ’’.



466_. "尊者,乐受的对应是什么?"
"朋友毗舍佉,乐受的对应是苦受。"
"尊者,苦受的对应是什么?"
"朋友毗舍佉,苦受的对应是乐受。"
"尊者,不苦不乐受的对应是什么?"
"朋友毗舍佉,不苦不乐受的对应是无明。"
"尊者,无明的对应是什么?"
"朋友毗舍佉,无明的对应是明。"
"尊者,明的对应是什么?"
"朋友毗舍佉,明的对应是解脱。"
"尊者,解脱的对应是什么?"
"朋友毗舍佉,解脱的对应是涅槃。"
"尊者,涅槃的对应是什么?"
"朋友毗舍佉,你超出了问题的范围,不能把握问题的界限。因为,朋友毗舍佉,梵行以涅槃为归趣,以涅槃为目标,以涅槃为终点。朋友毗舍佉,如果你想知道,你可以去问世尊这个问题,世尊如何回答你,你就如何记住。"
467_. 于是,优婆塞毗舍佉对比丘尼法授的话表示欢喜和赞同,从座位上起身,向比丘尼法授礼拜,右绕后,走向世尊所在之处。到达后,向世尊礼拜,坐在一旁。坐在一旁的优婆塞毗舍佉将与比丘尼法授的全部对话告诉了世尊。世尊听后,对优婆塞毗舍佉说:"毗舍佉,比丘尼法授是智者,比丘尼法授是大智慧者。毗舍佉,如果你问我这个问题,我也会像比丘尼法授那样回答你。这就是它的含义,你应当这样记住。"
世尊如是说。优婆塞毗舍佉欢喜赞叹世尊所说。
小韦达罗经第四终。
小法受持经
468_. 如是我闻。一时,世尊住舍卫城(今印度北方邦斯拉瓦斯蒂镇)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊如是说:"比丘们,有四种法的受持。哪四种?比丘们,有现在乐而未来苦报的法受持;比丘们,有现在苦而未来也苦报的法受持;比丘们,有现在苦而未来乐报的法受持;比丘们,有现在乐而未来也乐报的法受持。"

469. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kho moḷibaddhāhi [moḷibandhāhi (syā. kaṃ. ka.)] paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ – ‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; appeva nāmetaṃ māluvābījaṃ moro vā gileyya [moro vā gileyya, godhā vā khādeyya (ka.)], mago vā khādeyya, davaḍāho [vanadāho (ka.)] vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ [udrabheyyuṃ (sī. pī. ka.)], abījaṃ vā panassā’ti. Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’’ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Sā taṃ sālaṃ anuparihareyya. Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ [viṭapaṃ (syā. ṭṭha.)] kareyya. Upari viṭabhiṃ karitvā oghanaṃ janeyya. Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā’’ti. Yañcāhaṃ [yaṃ vāhaṃ (ka.), svāhaṃ (syā. kaṃ.)] māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti . Te kāmesu pātabyataṃ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

469_. "比丘们,什么是现在乐而未来苦报的法受持?比丘们,有一些沙门婆罗门持这样的观点、这样的见解:'欲乐中没有过患。'他们沉溺于欲乐。他们与头发盘起的女游行者交往。他们这样说:'那些尊贵的沙门婆罗门看到欲乐中的未来危险而宣说应舍弃欲乐、应了知欲乐,这是为什么?这位年轻柔软有毛的女游行者的手臂触感多么舒服啊!'他们就沉溺于欲乐。他们沉溺于欲乐后,身坏命终,生于恶趣、堕处、地狱。他们在那里感受剧烈、猛烈、尖锐、苦痛的感受。他们这样说:'这就是那些尊贵的沙门婆罗门看到欲乐中的未来危险而宣说应舍弃欲乐、应了知欲乐的原因。我们因为欲乐、以欲乐为缘,正在感受剧烈、猛烈、尖锐、苦痛的感受。'
比丘们,就像在夏季最后一个月,一个蔓藤的种子荚裂开。比丘们,那个蔓藤的种子落在一棵沙罗树的根部。比丘们,那棵沙罗树中住的神灵就会恐惧、惊慌、害怕。比丘们,那棵沙罗树中住的神灵的朋友、同伴、亲戚、血亲,园林神、森林神、树神、草药植物中住的神灵聚集在一起这样安慰他:'不要害怕,尊者,不要害怕。也许这个蔓藤的种子会被孔雀吞下,或被野兽吃掉,或被森林火烧掉,或被林务员拿走,或被白蚁吃掉,或者不发芽。'比丘们,那个蔓藤的种子既不被孔雀吞下,也不被野兽吃掉,也不被森林火烧掉,也不被林务员拿走,也不被白蚁吃掉,而且是有生命力的。它被雨季的云雨浇灌后,就很好地发芽了。那蔓藤幼嫩柔软有毛垂下,它缠绕在那棵沙罗树上。比丘们,那棵沙罗树中住的神灵就会这样想:'那些尊贵的朋友、同伴、亲戚、血亲,园林神、森林神、树神、草药植物中住的神灵看到蔓藤种子中的未来危险而聚集在一起这样安慰我:"不要害怕,尊者,不要害怕。也许这个蔓藤的种子会被孔雀吞下,或被野兽吃掉,或被森林火烧掉,或被林务员拿走,或被白蚁吃掉,或者不发芽。"这是为什么?这幼嫩柔软有毛垂下的蔓藤的触感多么舒服啊!'它就缠绕那棵沙罗树。它缠绕那棵沙罗树后,在上面形成树冠。形成树冠后,产生浓密的阴影。产生浓密的阴影后,就折断那棵沙罗树的大枝干。比丘们,那棵沙罗树中住的神灵就会这样想:'这就是那些尊贵的朋友、同伴、亲戚、血亲,园林神、森林神、树神、草药植物中住的神灵看到蔓藤种子中的未来危险而聚集在一起这样安慰我:"不要害怕,尊者,不要害怕。也许这个蔓藤的种子会被孔雀吞下,或被野兽吃掉,或被森林火烧掉,或被林务员拿走,或被白蚁吃掉,或者不发芽。"的原因。我因为蔓藤种子正在感受剧烈、猛烈、尖锐、苦痛的感受。'
同样地,比丘们,有一些沙门婆罗门持这样的观点、这样的见解:'欲乐中没有过患。'他们沉溺于欲乐。他们与头发盘起的女游行者交往。他们这样说:'那些尊贵的沙门婆罗门看到欲乐中的未来危险而宣说应舍弃欲乐、应了知欲乐,这是为什么?这位年轻柔软有毛的女游行者的手臂触感多么舒服啊!'他们就沉溺于欲乐。他们沉溺于欲乐后,身坏命终,生于恶趣、堕处、地狱。

 Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti. Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

470. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, 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 pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti , sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti [passa ma. ni. 1.155 mahāsīhanādasutte], sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati . So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

471. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha , bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.



他们在那里感受剧烈、猛烈、尖锐、苦痛的感受。他们这样说:'这就是那些尊贵的沙门婆罗门看到欲乐中的未来危险而宣说应舍弃欲乐、应了知欲乐的原因。我们因为欲乐、以欲乐为缘,正在感受剧烈、猛烈、尖锐、苦痛的感受。'比丘们,这就叫做现在乐而未来苦报的法受持。
470_. "比丘们,什么是现在苦而未来也苦报的法受持?比丘们,这里有人是裸行者,行为放荡,用手擦拭,不应邀而来不应邀而去,不接受带来的食物,不接受特意准备的食物,不接受邀请。他不从锅口接受食物,不从碗口接受食物,不接受门槛间的食物,不接受棍杖间的食物,不接受杵臼间的食物,不接受两人正在吃的食物,不接受孕妇的食物,不接受哺乳妇女的食物,不接受与男子同居的妇女的食物,不接受集体施舍的食物,不接受有狗在的地方的食物,不接受有成群苍蝇的地方的食物,不吃鱼,不吃肉,不喝酒,不喝果酒,不喝米酒。他或是一家施食者、一口食者,或是两家施食者、两口食者...或是七家施食者、七口食者。他或以一位女施主的食物维生,或以两位女施主的食物维生...或以七位女施主的食物维生。他或一天吃一餐,或两天吃一餐...或七天吃一餐。他如此半月轮流进食。他或以蔬菜为食,或以野米为食,或以野稗为食,或以皮屑为食,或以苔藓为食,或以糠为食,或以米汤为食,或以油渣为食,或以草为食,或以牛粪为食,或以树根果实为食,或以自然掉落的果实为食。他或穿麻衣,或穿粗麻衣,或穿裹尸布,或穿粪扫衣,或穿树皮衣,或穿羚羊皮,或穿羚羊皮条,或穿茅草衣,或穿树皮衣,或穿木板衣,或穿头发衣,或穿马尾衣,或穿猫头鹰翅膀。他或拔除头发和胡须,专注于拔除头发和胡须的修行。他或常立不坐,或以蹲踞为座。他或以刺棘为床,以刺棘为卧具。他或每天傍晚三次浸入水中。他如此以多种方式折磨和煎熬身体。他身坏命终,生于恶趣、堕处、地狱。比丘们,这就叫做现在苦而未来也苦报的法受持。
471_. "比丘们,什么是现在苦而未来乐报的法受持?比丘们,这里有人本性强烈贪欲,他经常感受由贪欲而生的苦和忧;本性强烈嗔恚,他经常感受由嗔恚而生的苦和忧;本性强烈愚痴,他经常感受由愚痴而生的苦和忧。他虽然带着苦,带着忧,流着泪哭泣,却修行完全清净的梵行。他身坏命终,生于善趣天界。比丘们,这就叫做现在苦而未来乐报的法受持。

472. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti , so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānānī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Mahādhammasamādānasuttaṃ

473. 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 – ‘‘yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyu’nti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

474. ‘‘Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.



472_. "比丘们,什么是现在乐而未来也乐报的法受持?比丘们,这里有人本性不强烈贪欲,他不经常感受由贪欲而生的苦和忧;本性不强烈嗔恚,他不经常感受由嗔恚而生的苦和忧;本性不强烈愚痴,他不经常感受由愚痴而生的苦和忧。他离欲、离不善法,有寻有伺,由离生喜乐,进入初禅而住。寻伺寂止,内心安静,心一境性,无寻无伺,定生喜乐,进入第二禅...第三禅...第四禅而住。他身坏命终,生于善趣天界。比丘们,这就叫做现在乐而未来也乐报的法受持。比丘们,这就是四种法受持。"
世尊如是说。那些比丘满意欢喜世尊所说。
小法受持经第五终。
大法受持经
473_. 如是我闻。一时,世尊住舍卫城(今印度北方邦斯拉瓦斯蒂镇)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊如是说:"比丘们,大多数众生有这样的欲望、这样的愿望、这样的意图:'啊,愿不可意、不可爱、不可乐的法减少,可意、可爱、可乐的法增长。'比丘们,对于这些有这样欲望、这样愿望、这样意图的众生,不可意、不可爱、不可乐的法反而增长,可意、可爱、可乐的法反而减少。比丘们,你们认为这是什么原因?""尊者,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,尊者,愿世尊为我们解说这个说法的含义。听了世尊的话,比丘们将会记住。""那么,比丘们,你们要听,要好好作意,我要说了。""是的,尊者。"那些比丘回答世尊。世尊如是说:
474_. "比丘们,在这里,无闻凡夫不见圣者,不知圣法,不善巧圣法,不善学圣法,不见善人,不知善人法,不善巧善人法,不善学善人法,不知应亲近的法,不知不应亲近的法,不知应交往的法,不知不应交往的法。他不知应亲近的法,不知不应亲近的法,不知应交往的法,不知不应交往的法,就亲近不应亲近的法,不亲近应亲近的法,交往不应交往的法,不交往应交往的法。他亲近不应亲近的法,不亲近应亲近的法,交往不应交往的法,不交往应交往的法,不可意、不  爱、不可乐的法就增长,可意、可爱、可乐的法就减少。这是什么原因?比丘们,这就是无知者的情况。
"比丘们,有闻圣弟子见圣者,知圣法,善巧圣法,善学圣法,见善人,知善人法,善巧善人法,善学善人法,知应亲近的法,知不应亲近的法,知应交往的法,知不应交往的法。他知应亲近的法,知不应亲近的法,知应交往的法,  不应交往的法,就不亲近不应亲近的法,亲近应亲近的法,不交往不应交往的法,交往应交往的法。他不亲近不应亲近的法,亲近应亲近的法,不交往不应交往的法,交往应交往的法,不可意、不可爱、不可乐的法就减少,可意、可爱、可乐的法就增长。这是什么原因?比丘们,这就是有知者的情况。

475. ‘‘Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

476. ‘‘Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.



475_. "比丘们,有四种法受持。哪四种?比丘们,有现在苦而未来也苦报的法受持;比丘们,有现在乐而未来苦报的法受持;比丘们,有现在苦而未来乐报的法受持;比丘们,有现在乐而未来也乐报的法受持。
476_. "比丘们,对于现在苦而未来也苦报的法受持,无知者被无明所蔽,不如实了知:'这是现在苦而未来也苦报的法受持。'他不如实了知,就亲近它,不远离它。他亲近它,不远离它,不可意、不可爱、不可乐的法就增长,可意、可爱、可乐的法就减少。这是什么原因?比丘们,这就是无知者的情况。
"比丘们,对于现在乐而未来苦报的法受持,无知者被无明所蔽,不如实了知:'这是现在乐而未来苦报的法受持。'他不如实了知,就亲近它,不远离它。他亲近它,不远离它,不可意、不可爱、不可乐的法就增长,可意、可爱、可乐的法就减少。这是什么原因?比丘们,这就是无知者的情况。
"比丘们,对于现在苦而未来乐报的法受持,无知者被无明所蔽,不如实了知:'这是现在苦而未来乐报的法受持。'他不如实了知,就不亲近它,远离它。他不亲近它,远离它,不可意、不可爱、不可乐的法就增长,可意、可爱、可乐的法就减少。这是什么原因?比丘们,这就是无知者的情况。
"比丘们,对于现在乐而未来也乐报的法受持,无知者被无明所蔽,不如实了知:'这是现在乐而未来也乐报的法受持。'他不如实了知,就不亲近它,远离它。他不亲近它,远离它,不可意、不可爱、不可乐的法就增长,可意、可爱、可乐的法就减少。这是什么原因?比丘们,这就是无知者的情况。

477. ‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

478. ‘‘Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.



477_. "比丘们,对于现在苦而未来也苦报的法受持,有知者明了,如实了知:'这是现在苦而未来也苦报的法受持。'他如实了知,就不亲近它,远离它。他不亲近它,远离它,不可意、不可爱、不可乐的法就减少,可意、可爱、可乐的法就增长。这是什么原因?比丘们,这就是有知者的情况。
"比丘们,对于现在乐而未来苦报的法受持,有知者明了,如实了知:'这是现在乐而未来苦报的法受持。'他如实了知,就不亲近它,远离它。他不亲近它,远离它,不可意、不可爱、不可乐的法就减少,可意、可爱、可乐的法就增长。这是什么原因?比丘们,这就是有知者的情况。
"比丘们,对于现在苦而未来乐报的法受持,有知者明了,如实了知:'这是现在苦而未来乐报的法受持。'他如实了知,就亲近它,不远离它。他亲近它,不远离它,不可意、不可爱、不可乐的法就减少,可意、可爱、可乐的法就增长。这是什么原因?比丘们,这就是有知者的情况。
"比丘们,对于现在乐而未来也乐报的法受持,有知者明了,如实了知:'这是现在乐而未来也乐报的法受持。'他如实了知,就亲近它,不远离它。他亲近它,不远离它,不可意、不可爱、不可乐的法就减少,可意、可爱、可乐的法就增长。这是什么原因?比丘们,这就是有知者的情况。
478_. "比丘们,什么是现在苦而未来也苦报的法受持?比丘们,这里有人带着苦和忧杀生,因杀生而感受苦和忧;带着苦和忧偷盗,因偷盗而感受苦和忧;带着苦和忧邪淫,因邪淫而感受苦和忧;带着苦和忧妄语,因妄语而感受苦和忧;带着苦和忧两舌,因两舌而感受苦和忧;带着苦和忧恶口,因恶口而感受苦和忧;带着苦和忧绮语,因绮语而感受苦和忧;带着苦和忧贪婪,因贪婪而感受苦和忧;带着苦和忧瞋恚,因瞋恚而感受苦和忧;带着苦和忧邪见,因邪见而感受苦和忧。他身坏命终,生于恶趣、堕处、地狱。比丘们,这就叫做现在苦而未来也苦报的法受持。

479. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

480. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.



479_. "比丘们,什么是现在乐而未来苦报的法受持?比丘们,这里有人带着乐和喜杀生,因杀生而感受乐和喜;带着乐和喜偷盗,因偷盗而感受乐和喜;带着乐和喜邪淫,因邪淫而感受乐和喜;带着乐和喜妄语,因妄语而感受乐和喜;带着乐和喜两舌,因两舌而感受乐和喜;带着乐和喜恶口,因恶口而感受乐和喜;带着乐和喜绮语,因绮语而感受乐和喜;带着乐和喜贪婪,因贪婪而感受乐和喜;带着乐和喜瞋恚,因瞋恚而感受乐和喜;带着乐和喜邪见,因邪见而感受乐和喜。他身坏命终,生于恶趣、堕处、地狱。比丘们,这就叫做现在乐而未来苦报的法受持。
480_. "比丘们,什么是现在苦而未来乐报的法受持?比丘们,这里有人带着苦和忧远离杀生,因远离杀生而感受苦和忧;带着苦和忧远离偷盗,因远离偷盗而感受苦和忧;带着苦和忧远离邪淫,因远离邪淫而感受苦和忧;带着苦和忧远离妄语,因远离妄语而感受苦和忧;带着苦和忧远离两舌,因远离两舌而感受苦和忧;带着苦和忧远离恶口,因远离恶口而感受苦和忧;带着苦和忧远离绮语,因远离绮语而感受苦和忧;带着苦和忧不贪婪,因不贪婪而感受苦和忧;带着苦和忧无瞋恚心,因无瞋恚而感受苦和忧;带着苦和忧正见,因正见而感受苦和忧。他身坏命终,生于善趣天界。比丘们,这就叫做现在苦而未来乐报的法受持。

481. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

482. ‘‘Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva [pipa (sī. pī.)]. Tassa te pivato [pipato (sī. pī.)] ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā [pītvā (sī.)] ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

483. ‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi [pivatopi (ka.)] kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

484. ‘‘Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.



481_. "比丘们,什么是现在乐而未来也乐报的法受持?比丘们,这里有人带着乐和喜远离杀生,因远离杀生而感受乐和喜;带着乐和喜远离偷盗,因远离偷盗而感受乐和喜;带着乐和喜远离邪淫,因远离邪淫而感受乐和喜;带着乐和喜远离妄语,因远离妄语而感受乐和喜;带着乐和喜远离两舌,因远离两舌而感受乐和喜;带着乐和喜远离恶口,因远离恶口而感受乐和喜;带着乐和喜远离绮语,因远离绮语而感受乐和喜;带着乐和喜不贪婪,因不贪婪而感受乐和喜;带着乐和喜无瞋恚心,因无瞋恚而感受乐和喜;带着乐和喜正见,因正见而感受乐和喜。他身坏命终,生于善趣天界。比丘们,这就叫做现在乐而未来也乐报的法受持。比丘们,这就是四种法受持。
482_. "比丘们,就像有一个苦瓜混合了毒药。然后有一个人来,想活命不想死,想快乐厌恶痛苦。人们对他这样说:'喂,这位先生,这是一个混合了毒药的苦瓜,如果你想喝就喝吧。你喝的时候,它的颜色、气味、味道都不会让你满意,而且喝了之后你会死或者遭受濒死般的痛苦。'他不经思考就喝了,没有拒绝。他喝的时候,它的颜色、气味、味道都不让他满意,而且喝了之后他会死或者遭受濒死般的痛苦。比丘们,我说这个法受持就像这个比喻,也就是现在苦而未来也苦报的法受持。
483_. "比丘们,就像有一杯颜色好、气味好、味道好的饮料。但是它混合了毒药。然后有一个人来,想活命不想死,想快乐厌恶痛苦。人们对他这样说:'喂,这位先生,这是一杯颜色好、气味好、味道好的饮料。但是它混合了毒药,如果你想喝就喝吧。你喝的时候,它的颜色、气味、味道会让你满意,但是喝了之后你会死或者遭受濒死般的痛苦。'他不经思考就喝了,没有拒绝。他喝的时候,它的颜色、气味、味道让他满意,但是喝了之后他会死或者遭受濒死般的痛苦。比丘们,我说这个法受持就像这个比喻,也就是现在乐而未来苦报的法受持。
484_. "比丘们,就像有发酵的尿混合了各种药物。然后有一个患黄疸病的人来。人们对他这样说:'喂,这位先生,这是发酵的尿混合了各种药物,如果你想喝就喝吧。你喝的时候,它的颜色、气味、味道都不会让你满意,但是喝了之后你会康复。'他经过思考后就喝了,没有拒绝。他喝的时候,它的颜色、气味、味道都不让他满意,但是喝了之后他康复了。比丘们,我说这个法受持就像这个比喻,也就是现在苦而未来乐报的法受持。

485. ‘‘Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

486. ‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Vīmaṃsakasuttaṃ

487. 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 – ‘‘vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena [ājānantena (pī. ka.), ajānantena kinti (?)] tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā’’ti. ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti . ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –



485_. "比丘们,就像酸奶、蜂蜜、酥油和糖浆混合在一起。然后有一个患痢疾的人来。人们对他这样说:'喂,这位先生,这是酸奶、蜂蜜、酥油和糖浆混合在一起,如果你想喝就喝吧。你喝的时候,它的颜色、气味、味道都会让你满意,而且喝了之后你会康复。'他经过思考后就喝了,没有拒绝。他喝的时候,它的颜色、气味、味道都让他满意,而且喝了之后他康复了。比丘们,我说这个法受持就像这个比喻,也就是现在乐而未来也乐报的法受持。
486_. "比丘们,就像在雨季的最后一个月,在秋天,当天空晴朗无云时,太阳升起,驱散所有的黑暗,照耀、发热、闪耀;同样地,比丘们,这个现在乐而未来也乐报的法受持,驱散其他许多沙门婆罗门的教说,照耀、发热、闪耀。"
世尊如是说。那些比丘满意欢喜世尊所说。
大法受持经第六终。
思察经
487_. 如是我闻。一时,世尊住舍卫城(今印度北方邦斯拉瓦斯蒂镇)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊如是说:"比丘们,一个思察的比丘,不知他人心意时,应该对如来作调查,'他是否是正等正觉者',为了了知。""尊者,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,尊者,愿世尊为我们解说这个说法的含义。听了世尊的话,比丘们将会记住。""那么,比丘们,你们要听,要好好作意,我要说了。""是的,尊者。"那些比丘回答世尊。世尊如是说:



474. ‘‘Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

475. ‘‘Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.



474. "诸比丘，在此，未闻法者、凡夫、不见圣者、不知圣法、不善巧于圣法、不见善人、不知善人法、不善巧于善人法，不知应亲近之法，不知不应亲近之法，不知应交往之法，不知不应交往之法。他不知应亲近之法、不知不应亲近之法、不知应交往之法、不知不应交往之法，因而亲近不应亲近之法，不亲近应亲近之法，交往不应交往之法，不交往应交往之法。对于他这样亲近不应亲近之法、不亲近应亲近之法、交往不应交往之法、不交往应交往之法的人，不可意、不可爱、不可乐之法增长，可意、可爱、可乐之法减少。为何如此？诸比丘，这是因为他无智慧。
"然而，诸比丘，多闻圣弟子、见圣者、知圣法、善巧于圣法、见善人、知善人法、善巧于善人法，知应亲近之法，知不应亲近之法，知应交往之法，知不应交往之法。他知应亲近之法、知不应亲近之法、知应交往之法、知不应交往之法，因而不亲近不应亲近之法，亲近应亲近之法，不交往不应交往之法，交往应交往之法。对于他这样不亲近不应亲近之法、亲近应亲近之法、不交往不应交往之法、交往应交往之法的人，不可意、不可爱、不可乐之法减少，可意、可爱、可乐之法增长。为何如此？诸比丘，这是因为他有智慧。
475. "诸比丘，有四种法的受持。是哪四种？诸比丘，有法的受持现在是苦的，未来也有苦报；诸比丘，有法的受持现在是乐的，但未来有苦报；诸比丘，有法的受持现在是苦的，但未来有乐报；诸比丘，有法的受持现在是乐的，未来也有乐报。

476. ‘‘Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

477. ‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.



476. "诸比丘，其中，对于现在是苦的、未来也有苦报的法的受持，无知者、被无明所覆盖者不如实了知:'这种法的受持现在是苦的、未来也有苦报'。他因无知、被无明所覆盖而不如实了知，所以亲近它，不远离它。对于亲近它、不远离它的人，不可意、不可爱、不可乐之法增长，可意、可爱、可乐之法减少。为何如此？诸比丘，这是因为他无智慧。
"诸比丘，其中，对于现在是乐的、但未来有苦报的法的受持，无知者、被无明所覆盖者不如实了知:'这种法的受持现在是乐的、但未来有苦报'。他因无知、被无明所覆盖而不如实了知，所以亲近它，不远离它。对于亲近它、不远离它的人，不可意、不可爱、不可乐之法增长，可意、可爱、可乐之法减少。为何如此？诸比丘，这是因为他无智慧。
"诸比丘，其中，对于现在是苦的、但未来有乐报的法的受持，无知者、被无明所覆盖者不如实了知:'这种法的受持现在是苦的、但未来有乐报'。他因无知、被无明所覆盖而不如实了知，所以不亲近它，远离它。对于不亲近它、远离它的人，不可意、不可爱、不可乐之法增长，可意、可爱、可乐之法减少。为何如此？诸比丘，这是因为他无智慧。
"诸比丘，其中，对于现在是乐的、未来也有乐报的法的受持，无知者、被无明所覆盖者不如实了知:'这种法的受持现在是乐的、未来也有乐报'。他因无知、被无明所覆盖而不如实了知，所以不亲近它，远离它。对于不亲近它、远离它的人，不可意、不可爱、不可乐之法增长，可意、可爱、可乐之法减少。为何如此？诸比丘，这是因为他无智慧。
477. "诸比丘，其中，对于现在是苦的、未来也有苦报的法的受持，有知者、具明者如实了知:'这种法的受持现在是苦的、未来也有苦报'。他因有知、具明而如实了知，所以不亲近它，远离它。对于不亲近它、远离它的人，不可意、不可爱、不可乐之法减少，可意、可爱、可乐之法增长。为何如此？诸比丘，这是因为他有智慧。
"诸比丘，其中，对于现在是乐的、但未来有苦报的法的受持，有知者、具明者如实了知:'这种法的受持现在是乐的、但未来有苦报'。他因有知、具明而如实了知，所以不亲近它，远离它。对于不亲近它、远离它的人，不可意、不可爱、不可乐之法减少，可意、可爱、可乐之法增长。为何如此？诸比丘，这是因为他有智慧。
"诸比丘，其中，对于现在是苦的、但未来有乐报的法的受持，有知者、具明者如实了知:'这种法的受持现在是苦的、但未来有乐报'。他因有知、具明而如实了知，所以亲近它，不远离它。对于亲近它、不远离它的人，不可意、不可爱、不可乐之法减少，可意、可爱、可乐之法增长。为何如此？诸比丘，这是因为他有智慧。
"诸比丘，其中，对于现在是乐的、未来也有乐报的法的受持，有知者、具明者如实了知:'这种法的受持现在是乐的、未来也有乐报'。他因有知、具明而如实了知，所以亲近它，不远离它。对于亲近它、不远离它的人，不可意、不可爱、不可乐之法减少，可意、可爱、可乐之法增长。为何如此？诸比丘，这是因为他有智慧。

478. ‘‘Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

479. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.



478. "诸比丘，什么是现在是苦的、未来也有苦报的法的受持？诸比丘，在此，有人虽然痛苦、忧恼，仍然杀生，因杀生而感受痛苦、忧恼；虽然痛苦、忧恼，仍然偷盗，因偷盗而感受痛苦、忧恼；虽然痛苦、忧恼，仍然邪淫，因邪淫而感受痛苦、忧恼；虽然痛苦、忧恼，仍然妄语，因妄语而感受痛苦、忧恼；虽然痛苦、忧恼，仍然两舌，因两舌而感受痛苦、忧恼；虽然痛苦、忧恼，仍然恶口，因恶口而感受痛苦、忧恼；虽然痛苦、忧恼，仍然绮语，因绮语而感受痛苦、忧恼；虽然痛苦、忧恼，仍然贪婪，因贪婪而感受痛苦、忧恼；虽然痛苦、忧恼，仍然瞋恨，因瞋恨而感受痛苦、忧恼；虽然痛苦、忧恼，仍然邪见，因邪见而感受痛苦、忧恼。他身坏命终后，生于恶趣、堕处、地狱。诸比丘，这称为现在是苦的、未来也有苦报的法的受持。
479. "诸比丘，什么是现在是乐的、但未来有苦报的法的受持？诸比丘，在此，有人虽然快乐、喜悦，仍然杀生，因杀生而感受快乐、喜悦；虽然快乐、喜悦，仍然偷盗，因偷盗而感受快乐、喜悦；虽然快乐、喜悦，仍然邪淫，因邪淫而感受快乐、喜悦；虽然快乐、喜悦，仍然妄语，因妄语而感受快乐、喜悦；虽然快乐、喜悦，仍然两舌，因两舌而感受快乐、喜悦；虽然快乐、喜悦，仍然恶口，因恶口而感受快乐、喜悦；虽然快乐、喜悦，仍然绮语，因绮语而感受快乐、喜悦；虽然快乐、喜悦，仍然贪婪，因贪婪而感受快乐、喜悦；虽然快乐、喜悦，仍然瞋恨，因瞋恨而感受快乐、喜悦；虽然快乐、喜悦，仍然邪见，因邪见而感受快乐、喜悦。他身坏命终后，生于恶趣、堕处、地狱。诸比丘，这称为现在是乐的、但未来有苦报的法的受持。

480. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

481. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

482. ‘‘Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva [pipa (sī. pī.)]. Tassa te pivato [pipato (sī. pī.)] ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā [pītvā (sī.)] ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.



480. "诸比丘，什么是现在是苦的、但未来有乐报的法的受持？诸比丘，在此，有人虽然痛苦、忧恼，仍然远离杀生，因远离杀生而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离偷盗，因远离偷盗而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离邪淫，因远离邪淫而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离妄语，因远离妄语而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离两舌，因远离两舌而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离恶口，因远离恶口而感受痛苦、忧恼；虽然痛苦、忧恼，仍然远离绮语，因远离绮语而感受痛苦、忧恼；虽然痛苦、忧恼，仍然不贪婪，因不贪婪而感受痛苦、忧恼；虽然痛苦、忧恼，仍然无瞋恨心，因无瞋恨而感受痛苦、忧恼；虽然痛苦、忧恼，仍然正见，因正见而感受痛苦、忧恼。他身坏命终后，生于善趣、天界。诸比丘，这称为现在是苦的、但未来有乐报的法的受持。
481. "诸比丘，什么是现在是乐的、未来也有乐报的法的受持？诸比丘，在此，有人快乐、喜悦地远离杀生，因远离杀生而感受快乐、喜悦；快乐、喜悦地远离偷盗，因远离偷盗而感受快乐、喜悦；快乐、喜悦地远离邪淫，因远离邪淫而感受快乐、喜悦；快乐、喜悦地远离妄语，因远离妄语而感受快乐、喜悦；快乐、喜悦地远离两舌，因远离两舌而感受快乐、喜悦；快乐、喜悦地远离恶口，因远离恶口而感受快乐、喜悦；快乐、喜悦地远离绮语，因远离绮语而感受快乐、喜悦；快乐、喜悦地不贪婪，因不贪婪而感受快乐、喜悦；快乐、喜悦地无瞋恨心，因无瞋恨而感受快乐、喜悦；快乐、喜悦地正见，因正见而感受快乐、喜悦。他身坏命终后，生于善趣、天界。诸比丘，这称为现在是乐的、未来也有乐报的法的受持。诸比丘，这就是四种法的受持。
482. "诸比丘，譬如有一个苦瓜混合了毒药。然后有一个人来，他想活命、不想死、想快乐、厌恶痛苦。人们对他这样说：'喂，这位先生，这个苦瓜混合了毒药，如果你想喝就喝吧。当你喝的时候，它的颜色、气味、味道都不会让你满意，而且喝了之后你会死亡或遭受濒死般的痛苦。'他不加思考就喝了，没有拒绝。当他喝的时候，它的颜色、气味、味道都不让他满意，而且喝了之后他会死亡或遭受濒死般的痛苦。诸比丘，我说这个法的受持就像这个比喻，也就是现在是苦的、未来也有苦报的法的受持。

483. ‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi [pivatopi (ka.)] kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

484. ‘‘Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

485. ‘‘Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

486. ‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Vīmaṃsakasuttaṃ

487. 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 – ‘‘vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena [ājānantena (pī. ka.), ajānantena kinti (?)] tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā’’ti. ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti . ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –



483. "诸比丘，譬如有一杯饮料，颜色美好、香气宜人、味道可口。但它混合了毒药。然后有一个人来，他想活命、不想死、想快乐、厌恶痛苦。人们对他这样说：'喂，这位先生，这杯饮料颜色美好、香气宜人、味道可口。但它混合了毒药，如果你想喝就喝吧。当你喝的时候，它的颜色、气味、味道都会让你满意，但喝了之后你会死亡或遭受濒死般的痛苦。'他不加思考就喝了，没有拒绝。当他喝的时候，它的颜色、气味、味道都让他满意，但喝了之后他会死亡或遭受濒死般的痛苦。诸比丘，我说这个法的受持就像这个比喻，也就是现在是乐的、但未来有苦报的法的受持。
484. "诸比丘，譬如有发酵的尿混合了各种药物。然后有一个患黄疸病的人来。人们对他这样说：'喂，这位先生，这是发酵的尿混合了各种药物，如果你想喝就喝吧。当你喝的时候，它的颜色、气味、味道都不会让你满意，但喝了之后你会康复。'他经过思考后就喝了，没有拒绝。当他喝的时候，它的颜色、气味、味道都不让他满意，但喝了之后他康复了。诸比丘，我说这个法的受持就像这个比喻，也就是现在是苦的、但未来有乐报的法的受持。
485. "诸比丘，譬如有酸奶、蜂蜜、酥油和糖浆混合在一起。然后有一个患痢疾的人来。人们对他这样说：'喂，这位先生，这是酸奶、蜂蜜、酥油和糖浆混合在一起，如果你想喝就喝吧。当你喝的时候，它的颜色、气味、味道都会让你满意，而且喝了之后你会康复。'他经过思考后就喝了，没有拒绝。当他喝的时候，它的颜色、气味、味道都让他满意，而且喝了之后他康复了。诸比丘，我说这个法的受持就像这个比喻，也就是现在是乐的、未来也有乐报的法的受持。
486. "诸比丘，就像在雨季的最后一个月，秋天的晴朗天气，太阳升起，驱散天空中所有的黑暗，照耀、发热、闪耀；同样地，诸比丘，这个现在是乐的、未来也有乐报的法的受持，超越其他许多沙门婆罗门的教说，照耀、发热、闪耀。"
世尊如此说。那些比丘满意欢喜世尊所说。
第六大法受持经结束。
7. 探究经
487. 如是我闻。一时，世尊住在舍卫城(现今的沙赫特-马赫特遗址)祇树给孤独园。在那里，世尊对比丘们说："比丘们。""尊者。"那些比丘回答世尊。世尊如此说："比丘们，一个想要探究的比丘，不知他人心意，应当如何探究如来，以了知'他是否是正等正觉者'？""尊者，我们的法以世尊为根本，以世尊为向导，以世尊为皈依。善哉，尊者，愿世尊为我们阐述这个说法的含义。听了世尊的话，比丘们将会记住的。""那么，比丘们，请听，认真作意，我要说了。""是的，尊者。"那些比丘回答世尊。世尊如此说：

488. ‘‘Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto , athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti . Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.



488. "比丘们，一个想要探究的比丘，不知他人心意，应当从两个方面探究如来，即眼耳所识别的法：'如来是否存在那些污染的眼耳所识别的法？'他探究后如此了知：'如来不存在那些污染的眼耳所识别的法。'
"当他探究后如此了知：'如来不存在那些污染的眼耳所识别的法'，他进一步探究：'如来是否存在那些混杂的眼耳所识别的法？'他探究后如此了知：'如来不存在那些混杂的眼耳所识别的法。'
"当他探究后如此了知：'如来不存在那些混杂的眼耳所识别的法'，他进一步探究：'如来是否存在那些清净的眼耳所识别的法？'他探究后如此了知：'如来存在那些清净的眼耳所识别的法。'
"当他探究后如此了知：'如来存在那些清净的眼耳所识别的法'，他进一步探究：'这位尊者是长期成就这善法，还是短暂成就？'他探究后如此了知：'这位尊者是长期成就这善法，不是短暂成就。'
"当他探究后如此了知：'这位尊者是长期成就这善法，不是短暂成就'，他进一步探究：'这位尊者比丘是否因名声而成就，是否存在某些过患？'比丘们，只要一位比丘没有因名声而成就，就不会存在某些过患。当比丘因名声而成就时，才会存在某些过患。他探究后如此了知：'这位尊者比丘虽因名声而成就，但不存在某些过患。'
"当他探究后如此了知：'这位尊者比丘虽因名声而成就，但不存在某些过患'，他进一步探究：'这位尊者是否因无畏而止息，不是因恐惧而止息；是否因离贪而不受用欲乐，是因贪尽的缘故？'他探究后如此了知：'这位尊者是因无畏而止息，不是因恐惧而止息；是因离贪而不受用欲乐，是因贪尽的缘故。'比丘们，如果其他人这样问那位比丘：'尊者基于什么理由、什么推论而说：这位尊者是因无畏而止息，不是因恐惧而止息；是因离贪而不受用欲乐，是因贪尽的缘故？'比丘们，正确回答的比丘应该这样回答：'因为这位尊者无论是住在僧团中还是独自一人，无论是那里有善行者还是恶行者，无论是那里有教导团体的人，无论是这里有些人沾染利养还是有些人不受利养影响，这位尊者都不会因此而轻视他们。而且我亲自从世尊那里听到并接受：我是因无畏而止息，不是因恐惧而止息；我是因离贪而不受用欲乐，是因贪尽的缘故。'

489. ‘‘Tatra , bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’’’ti.

‘‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro [etapathohamasmi etagocaro (sī. syā. kaṃ. pī.)], no ca tena tammayo’ti.

‘‘Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā , svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso , bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.

490. ‘‘Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Kosambiyasuttaṃ



489. "在这里，比丘们，应当进一步询问如来：'如来是否存在那些污染的眼耳所识别的法？'比丘们，如来回答时会这样回答：'如来不存在那些污染的眼耳所识别的法。'
'如来是否存在那些混杂的眼耳所识别的法？'比丘们，如来回答时会这样回答：'如来不存在那些混杂的眼耳所识别的法。'
'如来是否存在那些清净的眼耳所识别的法？'比丘们，如来回答时会这样回答：'如来存在那些清净的眼耳所识别的法；这是我的道路，这是我的行处，但我不因此而同化于它。'
"比丘们，对于如此说的导师，弟子应当亲近以听法。导师为他说法，越来越殊胜、越来越微妙，包含黑白对比。比丘们，当导师为比丘说法，越来越殊胜、越来越微妙，包含黑白对比时，他通过直接知识在法中证知某些法，对导师生起信心：'世尊是正等正觉者，法为世尊善说，僧团是善行道者。'比丘们，如果其他人这样问那位比丘：'尊者基于什么理由、什么推论而说：世尊是正等正觉者，法为世尊善说，僧团是善行道者？'比丘们，正确回答的比丘应该这样回答：'朋友们，我来到世尊这里听法。世尊为我说法，越来越殊胜、越来越微妙，包含黑白对比。朋友们，当世尊为我说法，越来越殊胜、越来越微妙，包含黑白对比时，我通过直接知识在法中证知某些法，对导师生起信心：世尊是正等正觉者，法为世尊善说，僧团是善行道者。'
490. "比丘们，任何人以这些行相、这些文句、这些语词对如来生起扎根、确立的信心，这被称为，比丘们，具有理由的信心，以见为根本，坚固；不能被任何沙门、婆罗门、天神、魔罗、梵天或世间的任何人动摇。比丘们，这就是对如来的法的探究。而如来就是这样被法所善确立的。"
世尊如此说。那些比丘满意欢喜世尊所说。
第七探究经结束。
8. 拘睒弥经

491. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī’’ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi – ‘satthā vo āyasmante āmantetī’’’ti. ‘‘Evaṃ , bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ…pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha ? Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.



491. 如是我闻。一时，世尊住在拘睒弥城(现今的科萨姆比遗址)的瞿师多园。那时，拘睒弥的比丘们争吵、斗争、争论，以口舌之刃互相伤害。他们既不能互相劝解，也不接受劝解；既不能互相说服，也不接受说服。这时，有一位比丘来到世尊处，礼拜世尊后，坐在一旁。坐在一旁的那位比丘对世尊说："尊者，这里拘睒弥的比丘们争吵、斗争、争论，以口舌之刃互相伤害。他们既不能互相劝解，也不接受劝解；既不能互相说服，也不接受说服。"
于是世尊对一位比丘说："比丘，你去以我的名义告诉那些比丘：'导师召唤诸位尊者。'"那位比丘回答说："是的，尊者。"他听从世尊的话，来到那些比丘处，对他们说："导师召唤诸位尊者。"那些比丘回答说："好的，朋友。"他们听从那位比丘的话，来到世尊处，礼拜世尊后，坐在一旁。世尊对坐在一旁的那些比丘说："比丘们，是真的吗？你们争吵、斗争、争论，以口舌之刃互相伤害，既不能互相劝解，也不接受劝解；既不能互相说服，也不接受说服？""是的，尊者。""比丘们，你们怎么认为，当你们争吵、斗争、争论，以口舌之刃互相伤害时，你们对同梵行者是否在公开和私下都保持慈爱的身业、慈爱的语业、慈爱的意业？""不是的，尊者。""这样看来，比丘们，当你们争吵、斗争、争论，以口舌之刃互相伤害时，你们对同梵行者既不在公开和私下保持慈爱的身业，也不保持慈爱的语业，也不保持慈爱的意业。那么，你们这些愚人，知道什么、看到什么而争吵、斗争、争论，以口舌之刃互相伤害，既不能互相劝解，也不接受劝解；既不能互相说服，也不接受说服呢？这对你们这些愚人来说，将长期带来不利和痛苦。"

492. Atha kho bhagavā bhikkhū āmantesi – ‘‘chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

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

‘‘Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ [saṅgāhakaṃ (?)] etaṃ saṅghāṭanikaṃ – yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave , imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.

493. ‘‘Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyya’nti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti . So evaṃ pajānāti – ‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.



492. 然后世尊对比丘们说："比丘们，有六种法能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致。是哪六种？在此，比丘们，比丘对同梵行者在公开和私下都保持慈爱的身业。这是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"再者，比丘们，比丘对同梵行者在公开和私下都保持慈爱的语业。这也是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"再者，比丘们，比丘对同梵行者在公开和私下都保持慈爱的意业。这也是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"再者，比丘们，比丘对于如法获得的利养，乃至仅得到钵中的食物，也与持戒的同梵行者共同分享。这也是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"再者，比丘们，比丘与同梵行者在公开和私下都共同遵守那些无缺、无破、无污、无杂、自在、智者所赞叹、不被执取、导向定的戒。这也是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"再者，比丘们，比丘与同梵行者在公开和私下都共同持有那种圣者的、出离的、能正确导向苦灭的见解。这也是一种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。
"比丘们，这就是六种能令人忆念、生爱、生敬，能导向团结、无诤、和合、一致的法。比丘们，在这六种能令人忆念的法中，最高的、最能摄受的、最能团结的就是那种圣者的、出离的、能正确导向苦灭的见解。比丘们，就像尖顶房屋中最高的、最能摄受的、最能团结的就是屋顶；同样地，比丘们，在这六种能令人忆念的法中，最高的、最能摄受的、最能团结的就是那种圣者的、出离的、能正确导向苦灭的见解。
493. "比丘们，什么是那种圣者的、出离的、能正确导向苦灭的见解？在此，比丘们，比丘到林中、树下或空闲处，这样思考：'我内心是否还有未断除的缠缚，使我被缠缚而无法如实知见？'比丘们，如果比丘被欲贪缠缚，他的心就是被缠缚的。比丘们，如果比丘被瞋恚缠缚，他的心就是被缠缚的。比丘们，如果比丘被昏沉睡眠缠缚，他的心就是被缠缚的。比丘们，如果比丘被掉举恶作缠缚，他的心就是被缠缚的。比丘们，如果比丘被疑惑缠缚，他的心就是被缠缚的。比丘们，如果比丘专注于今世的思虑，他的心就是被缠缚的。比丘们，如果比丘专注于来世的思虑，他的心就是被缠缚的。比丘们，如果比丘争吵、斗争、争论，以口舌之刃互相伤害，他的心就是被缠缚的。他这样了知：'我内心没有未断除的缠缚，使我被缠缚而无法如实知见。我的心善于专注于觉悟诸谛。'这是他获得的第一种圣者的、出世间的、凡夫所不共的智。

494. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti? So evaṃ pajānāti – ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

495. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṃ pajānāti – ‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

496. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

497. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave , dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

498. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā [sabbacetaso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.



494. "再者，比丘们，圣弟子这样思考：'我培养、发展、多修习这种见解时，是否能获得内心的寂静，获得内心的寂灭？'他这样了知：'我培养、发展、多修习这种见解时，能获得内心的寂静，获得内心的寂灭。'这是他获得的第二种圣者的、出世间的、凡夫所不共的智。
495. "再者，比丘们，圣弟子这样思考：'像我这样具有这种见解的人，在此之外是否还有其他沙门或婆罗门具有这样的见解？'他这样了知：'像我这样具有这种见解的人，在此之外没有其他沙门或婆罗门具有这样的见解。'这是他获得的第三种圣者的、出世间的、凡夫所不共的智。
496. "再者，比丘们，圣弟子这样思考：'具足正见的人所具有的法性，我也具有那样的法性。'比丘们，具足正见的人具有什么样的法性呢？比丘们，具足正见的人有这样的法性：即使他犯了应该忏悔的过错，他也会迅速地向导师或有智慧的同梵行者坦白、揭露、说明；坦白、揭露、说明后，他会在未来保持谨慎。比丘们，就像一个幼小无知的婴儿仰卧时，如果手或脚碰到火炭，会立即缩回；同样地，比丘们，具足正见的人有这样的法性：即使他犯了应该忏悔的过错，他也会迅速地向导师或有智慧的同梵行者坦白、揭露、说明；坦白、揭露、说明后，他会在未来保持谨慎。他这样了知：'具足正见的人所具有的法性，我也具有那样的法性。'这是他获得的第四种圣者的、出世间的、凡夫所不共的智。
497. "再者，比丘们，圣弟子这样思考：'具足正见的人所具有的法性，我也具有那样的法性。'比丘们，具足正见的人具有什么样的法性呢？比丘们，具足正见的人有这样的法性：虽然他努力完成同梵行者的各种大小事务，但他对增上戒学、增上心学、增上慧学有强烈的关注。比丘们，就像一头有小牛的母牛一边吃草一边看顾小牛；同样地，比丘们，具足正见的人有这样的法性：虽然他努力完成同梵行者的各种大小事务，但他对增上戒学、增上心学、增上慧学有强烈的关注。他这样了知：'具足正见的人所具有的法性，我也具有那样的法性。'这是他获得的第五种圣者的、出世间的、凡夫所不共的智。
498. "再者，比丘们，圣弟子这样思考：'具足正见的人所具有的力量，我也具有那样的力量。'比丘们，具足正见的人具有什么样的力量呢？比丘们，具足正见的人有这样的力量：当如来所教导的法和律被宣说时，他专心致志、用心思考、全神贯注、倾耳谛听。他这样了知：'具足正见的人所具有的力量，我也具有那样的力量。'这是他获得的第六种圣者的、出世间的、凡夫所不共的智。

499. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

500. ‘‘Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Brahmanimantanikasuttaṃ

501. 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 –

‘‘Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti. Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ. Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ; disvāna maṃ etadavoca – ‘ehi kho, mārisa, svāgataṃ, mārisa! Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’’’ti.

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – ‘‘avijjāgato vata, bho, bako brahmā; avijjāgato vata, bho, bako brahmā; yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati; yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti; santañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇa’nti vakkhatī’’ti.



499. "再者，比丘们，圣**这样思考：'具足正见的人所具有的力量，我也具有那样的力量。'比丘们，具足正见的人具有什么样的力量呢？比丘们，具足正见的人有这样的力量：当如来所教导的法和律被宣说时，他获得义的喜悦，获得法的喜悦，获得与法相应的欢喜。他这样了知：'具足正见的人所具有的力量，我也具有那样的力量。'这是他获得的第七种圣者的、出世间的、凡夫所不共的智。
500. "比丘们，具足这七支的圣**，他的法性就完全具足以证悟预流果。比丘们，具足这七支的圣**就是具足预流果的人。"
世尊如此说。那些比丘满意欢喜世尊所说。
第八拘睒弥经结束。
9. 梵天邀请经
501. 如是我闻。一时，世尊住在舍卫城(现今的沙赫特-马赫特遗址)祇树给孤独园。在那里，世尊对比丘们说："比丘们。""尊者。"那些比丘回答世尊。世尊如此说：
"比丘们，有一次我住在郁伽陀(现今的乌卡塔遗址)的善法林沙罗树王下。比丘们，那时，梵天巴卡生起这样的恶见：'这是常的，这是坚固的，这是永恒的，这是完全的，这是不变坏的法，这不生、不老、不死、不灭、不再生，除此之外没有更高的出离。'比丘们，我以心知梵天巴卡的心念后，就像强壮的人伸展弯曲的手臂或弯曲伸展的手臂那样，在郁伽陀的善法林沙罗树王下消失，出现在那个梵天界。比丘们，梵天巴卡从远处看见我来，看见后对我说：'来吧，尊者，欢迎，尊者！尊者，你很久没来这里了。尊者，这是常的，这是坚固的，这是永恒的，这是完全的，这是不变坏的法，这不生、不老、不死、不灭、不再生。除此之外没有更高的出离。'"
"比丘们，当这样说时，我对梵天巴卡说：'梵天巴卡确实陷入无明！梵天巴卡确实陷入无明！因为他将无常说成常，将不坚固说成坚固，将非永恒说成永恒，将不完全说成完全，将变坏法说成不变坏法；对于有生、老、死、灭、再生的，他却说"这不生、不老、不死、不灭、不再生"；虽然有更高的出离，他却说"没有更高的出离"。'"

502. ‘‘Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘bhikkhu, bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ. ka.), sañjitā (sī. pī.)] vasī pitā bhūtabhabyānaṃ. Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā – te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino – te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho’. Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati. ‘Iṅghaṃ tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatita’nti? Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.

‘‘Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṃgatā. Tuyhañhi, pāpima, evaṃ hoti – ‘esopi me assa hatthagato, esopi me assa vasaṃgato’ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṃgato’’ti.



502. "然后，比丘们，恶魔波旬附在一位梵天众中的成员身上，对我说：'比丘啊，比丘啊，不要冒犯他，不要冒犯他。比丘啊，这位梵天是大梵天，是征服者，是不被征服者，是全见者，是掌控者，是主宰，是创造者，是化生者，是最胜者，是支配者，是一切众生之父。比丘啊，在你之前，有些沙门婆罗门在世间中谴责地、厌恶地，谴责水、厌恶水，谴责火、厌恶火，谴责风、厌恶风，谴责有情、厌恶有情，谴责诸天、厌恶诸天，谴责生主、厌恶生主，谴责梵天、厌恶梵天 - 他们身坏命终后，生在低劣的身体中。但是，比丘啊，在你之前，有些沙门婆罗门在世间中赞叹地、喜爱地，赞叹水、喜爱水，赞叹火、喜爱火，赞叹风、喜爱风，赞叹有情、喜爱有情，赞叹诸天、喜爱诸天，赞叹生主、喜爱生主，赞叹梵天、喜爱梵天 - 他们身坏命终后，生在殊胜的身体中。因此，比丘啊，我这样告诉你：尊者，你就做梵天所说的，不要违背梵天的话。如果你违背梵天的话，比丘啊，就像一个人用棍子驱赶来临的吉祥，或者，比丘啊，就像一个人坠入地狱深渊时，用手脚抓不住大地，比丘啊，你的情况也会是这样。尊者，你就做梵天所说的，不要违背梵天的话。比丘啊，你难道没有看到聚集的梵天众吗？'比丘们，恶魔波旬就这样把我引向梵天众。
"比丘们，当这样说时，我对恶魔波旬说：'恶者啊，我知道你。不要以为"他不知道我"。恶者啊，你是魔罗。恶者啊，梵天、梵天众、梵天眷属都在你的掌控之下，都在你的支配之下。恶者啊，你认为"这个人也会在我的掌控之下，也会在我的支配之下"。但是，恶者啊，我既不在你的掌控之下，也不在你的支配之下。'"

503. ‘‘Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca – ‘ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti vadāmi, acavanadhammaṃyeva samānaṃ acavanadhamma’nti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti. Asantañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇa’nti vadāmi. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. Te kho evaṃ jāneyyuṃ – ‘santañca panaññaṃ uttari nissaraṇaṃ atthaññaṃ uttari nissaraṇanti, asantaṃ vā aññaṃ uttari nissaraṇaṃ natthaññaṃ uttari nissaraṇa’nti. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti.

‘‘Ahampi kho evaṃ, brahme, jānāmi – sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. ‘Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi – evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’’ti.

‘‘Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti?

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattate [vattatī (sī. syā. kaṃ. pī.)] vaso.

‘‘Paroparañca [parovarañca (sī. pī.)] jānāsi, atho rāgavirāginaṃ;

Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gati’’nti.

‘‘Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti.



503. "比丘们，当这样说时，梵天巴卡对我说：'尊者，我说常的就是常的，我说坚固的就是坚固的，我说永恒的就是永恒的，我说完全的就是完全的，我说不变坏法就是不变坏法，对于不生、不老、不死、不灭、不再生的，我就说"这不生、不老、不死、不灭、不再生"。没有更高的出离，我就说"没有更高的出离"。比丘啊，在你之前的沙门婆罗门在世间中，他们的苦行就和你的寿命一样长。他们应该知道，如果有更高的出离，就说"有更高的出离"；如果没有更高的出离，就说"没有更高的出离"。因此，比丘啊，我这样告诉你：你不会看到更高的出离，你只会疲劳和苦恼。比丘啊，如果你执着于地，你就会成为我的附属者，成为我的基础，任我处置，被我排斥。如果你执着于水...火...风...有情...诸天...生主...梵天，你就会成为我的附属者，成为我的基础，任我处置，被我排斥。'
"梵天啊，我也知道，如果我执着于地，我就会成为你的附属者，成为你的基础，任你处置，被你排斥。'如果我执着于水...火...风...有情...诸天...生主...梵天，我就会成为你的附属者，成为你的基础，任你处置，被你排斥。'但是，梵天啊，我知道你的去处，也知道你的光辉 - 梵天巴卡如此大神力，如此大威力，如此大威德。"
"尊者，你怎么知道我的去处和光辉 - '梵天巴卡如此大神力，如此大威力，如此大威德'？"
"日月所照耀，四方所照明；
千倍世界中，你的威力及。
你知高与低，有贪离贪者；
此有彼有状，众生来与去。"
"梵天啊，我就是这样知道你的去处和光辉 - '梵天巴卡如此大神力，如此大威力，如此大威德'。"

504. ‘‘Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Āpaṃ kho ahaṃ, brahme…pe… tejaṃ kho ahaṃ, brahme…pe… vāyaṃ kho ahaṃ, brahme…pe… bhūte kho ahaṃ, brahme…pe… deve kho ahaṃ, brahme…pe… pajāpatiṃ kho ahaṃ, brahme…pe… brahmaṃ kho ahaṃ, brahme…pe… ābhassare kho ahaṃ, brahme…pe… subhakiṇhe kho ahaṃ, brahme… …pe… vehapphale kho ahaṃ, brahme…pe… abhibhuṃ kho ahaṃ, brahme…pe… sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo’’ti.

‘‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosī’’ti .

‘‘‘Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ’, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalatte ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ’’.

‘‘Handa carahi [handa ca hi (sī. pī.)] te, mārisa, passa antaradhāyāmī’’ti. ‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti. Atha kho, bhikkhave, bako brahmā ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.

‘‘Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – ‘handa carahi te brahme antaradhāyāmī’ti. ‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti. Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ – ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti [saddameva suyyanti (ka.)], na ca maṃ dakkhantī’ti. Antarahito imaṃ gāthaṃ abhāsiṃ –

‘‘Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’nti.

‘‘Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.



504. "梵天啊，还有另一个世界，你不知道也不看见；我知道也看见。梵天啊，有一个叫做光音天的世界，你从那里死后生到这里来。由于你在那里住了很长时间，你忘记了这件事，所以你不知道也不看见；我知道也看见。梵天啊，就这样我在智慧上不是与你相等，怎么会比你低呢？相反，我比你更胜。梵天啊，还有一个叫做遍净天的世界，一个叫做广果天的世界，一个叫做无量天的世界，你不知道也不看见；我知道也看见。梵天啊，就这样我在智慧上不是与你相等，怎么会比你低呢？相反，我比你更胜。梵天啊，我以智慧了知地，凡是地的本质所未经历的，我都以智慧了知，我不执着于地，不执着于地中，不执着于地上，不执着'地是我的'，我不礼敬地。梵天啊，就这样我在智慧上不是与你相等，怎么会比你低呢？相反，我比你更胜。梵天啊，我以智慧了知水...火...风...有情...诸天...生主...梵天...光音天...遍净天...广果天...无量天...一切，凡是一切的本质所未经历的，我都以智慧了知，我不执着于一切，不执着于一切中，不执着于一切上，不执着'一切是我的'，我不礼敬一切。梵天啊，就这样我在智慧上不是与你相等，怎么会比你低呢？相反，我比你更胜。"
"尊者，如果你以智慧了知一切的本质所未经历的，愿你不要成为空无，不要成为虚无。"
"'无相识，无边，遍光明'，这是地的本质所未经历的，水的本质所未经历的，火的本质所未经历的，风的本质所未经历的，有情的本质所未经历的，诸天的本质所未经历的，生主的本质所未经历的，梵天的本质所未经历的，光音天的本质所未经历的，遍净天的本质所未经历的，广果天的本质所未经历的，无量天的本质所未经历的，一切的本质所未经历的。"
"那么，尊者，看我消失吧。""梵天啊，那么你就消失给我看吧，如果你能的话。"比丘们，然后梵天巴卡想'我要从沙门乔达摩面前消失，我要从沙门乔达摩面前消失'，但他无法从我面前消失。
"比丘们，当这样说时，我对梵天巴卡说：'那么，梵天啊，看我消失吧。''那么，尊者，你就消失给我看吧，如果你能的话。'比丘们，然后我施展这样的神通：'让梵天、梵天众和梵天眷属只能听到我的声音，但看不见我。'我消失后说了这个偈颂：
'我见有之怖畏，及求有非有者；
我不赞叹任何有，不执着于喜爱。'
"比丘们，然后梵天、梵天众和梵天眷属感到惊奇、稀有：'真是奇妙啊，真是稀有啊！沙门乔达摩有如此大神力，如此大威力。我们以前从未见过或听说过有其他沙门或婆罗门有如此大神力，如此大威力，像这位从释迦族出家的沙门乔达摩。对于喜爱有、乐于有、欢喜有的众生，他竟然连根拔除了有。'"

505. ‘‘Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ; mā sāvakesu gedhimakāsi, mā pabbajitesu. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā . Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.

‘‘Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi; ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi. Tuyhañhi, pāpima, evaṃ hoti – ‘yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī’ti. Asammāsambuddhāva pana te , pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu. Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti.

‘‘Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikaṃteva adhivacana’’nti.

Brahmanimantanikasuttaṃ niṭṭhitaṃ navamaṃ.

10. Māratajjanīyasuttaṃ



505. "然后，比丘们，恶魔波旬附在一位梵天众中的成员身上，对我说：'尊者，如果你这样知道，如果你这样觉悟，不要引导弟子，不要让人出家；不要对弟子说法，不要对出家人说法；不要对弟子贪恋，不要对出家人贪恋。比丘啊，在你之前，有些沙门婆罗门在世间中自称是阿罗汉、正等正觉者。他们引导弟子，让人出家，对弟子说法，对出家人说法，对弟子贪恋，对出家人贪恋。他们引导弟子，让人出家，对弟子说法，对出家人说法，对弟子和出家人心生贪恋后，身坏命终，生在低劣的身体中。但是，比丘啊，在你之前，也有些沙门婆罗门在世间中自称是阿罗汉、正等正觉者。他们不引导弟子，不让人出家，不对弟子说法，不对出家人说法，不对弟子贪恋，不对出家人贪恋。他们不引导弟子，不让人出家，不对弟子说法，不对出家人说法，不对弟子和出家人心生贪恋，身坏命终，生在殊胜的身体中。因此，比丘啊，我这样告诉你：尊者，请你无所作为，安住于现法乐住。尊者，不说善法才是好的，不要教导他人。'
"比丘们，当这样说时，我对恶魔波旬说：'恶者啊，我知道你。不要以为"他不知道我"。恶者啊，你是魔罗。恶者啊，你不是出于善意和同情才这样对我说；你是出于恶意和不同情才这样对我说。恶者啊，你认为"沙门乔达摩对谁说法，谁就会超越我的领域"。恶者啊，那些不是正等正觉的人却自称是正等正觉。而我，恶者啊，是真正的正等正觉，我自称是正等正觉。恶者啊，如来无论是否对弟子说法，都是如此。恶者啊，如来无论是否引导弟子，都是如此。为什么呢？恶者啊，如来已经断除了那些污染的、导致再生的、令人恐惧的、带来痛苦果报的、导致未来生老死的烦恼，已经根除，如同切断了棕榈树头，使之不能再生。恶者啊，就像被砍掉树头的棕榈树不能再生长；同样地，恶者啊，如来已经断除了那些污染的、导致再生的、令人恐惧的、带来痛苦果报的、导致未来生老死的烦恼，已经根除，使之不能再生。'
"由于魔罗不再说话，而梵天邀请，所以这篇经被称为'梵天邀请经'。"
第九梵天邀请经结束。
10. 呵责魔罗经

506. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kiṃ nu kho me kucchi garugaro viya [garu garu viya (sī. pī. ṭīkāyaṃ pāṭhantaraṃ)]? Māsācitaṃ maññe’’ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ. Disvāna māraṃ pāpimantaṃ etadavoca – ‘‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti. Atha kho mārassa pāpimato etadahosi – ‘‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana [kuto ca pana (syā.)] maṃ ayaṃ sāvako jānissatī’’ti? Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca – ‘‘evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho – ‘na maṃ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṃ hoti – ‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’’’ti?

Atha kho mārassa pāpimato etadahosi – ‘‘jāname kho maṃ ayaṃ samaṇo passaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’’ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.



506. 如是我闻。一时，尊者大目犍连住在跋祇国(现今的比哈尔邦北部)须摩罗山的贝萨卡罗林鹿野苑中。那时，尊者大目犍连在露地经行。那时，恶魔波旬进入了尊者大目犍连的腹中，进入了肠道。然后，尊者大目犍连想："为什么我的腹部感觉这么沉重？好像吃了豆子一样。"然后，尊者大目犍连从经行处下来，进入精舍，坐在准备好的座位上。坐下后，尊者大目犍连如理作意。尊者大目犍连看见恶魔波旬进入了他的腹中，进入了肠道。看见后，对恶魔波旬说："出去，恶者！出去，恶者！不要骚扰如来，不要骚扰如来的弟子。不要让你长时间遭受不利和痛苦。"
然后，恶魔波旬想："这个沙门不知道我，看不见我，却这样说：'出去，恶者！出去，恶者！不要骚扰如来，不要骚扰如来的弟子。不要让你长时间遭受不利和痛苦。'连他的老师也不能这么快认出我，这个弟子怎么可能认出我呢？"
然后，尊者大目犍连对恶魔波旬说："恶者，我也这样知道你。不要以为'他不知道我'。恶者，你是魔罗。恶者，你这样想：'这个沙门不知道我，看不见我，却这样说：出去，恶者！出去，恶者！不要骚扰如来，不要骚扰如来的弟子。不要让你长时间遭受不利和痛苦。连他的老师也不能这么快认出我，这个弟子怎么可能认出我呢？'"
然后，恶魔波旬想："这个沙门知道我，看见我，才这样说：'出去，恶者！出去，恶者！不要骚扰如来，不要骚扰如来的弟子。不要让你长时间遭受不利和痛苦。'"然后，恶魔波旬从尊者大目犍连的口中出来，站在门闩上。


507. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ; disvāna māraṃ pāpimantaṃ etadavoca – ‘etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho ‘‘na maṃ passatī’’ti. Eso tvaṃ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī. Tassā tvaṃ putto. So me tvaṃ bhāgineyyo ahosi. Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho evaṃ [etaṃ (sī. syā. pī.)], pāpima, pariyāyena āyasmato vidhurassa vidhuroteva [vidhurassa vidhuro vidhurotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.

‘‘Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati. Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ; disvāna tesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato! Handa naṃ dahāmā’ti. Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ; disvāna nesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti . Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva [sañjīvo sañjīvotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.




507. 尊者大目犍连看见了恶魔波旬站在门闩处；看见恶魔波旬后，对他说道："恶者啊，我在这里也看见你了；你不要以为'他没看见我'。恶者啊，你就是站在门闩处的那个。恶者啊，我过去曾是名叫杜斯的魔王，我有个名叫卡利的妹妹。你是她的儿子。所以你是我的外甥。恶者啊，那时候，拘留孙佛、阿罗汉、正等正觉者出现于世。恶者啊，拘留孙佛、阿罗汉、正等正觉者有一对名叫维杜拉和桑吉瓦的最上首弟子。恶者啊，在拘留孙佛、阿罗汉、正等正觉者的所有弟子中，没有人能在说法方面与尊者维杜拉相比。恶者啊，正是由于这个原因，尊者维杜拉才得到'维杜拉'这个名号。
恶者啊，尊者桑吉瓦无论是在林中、树下还是空屋中，都能轻易地进入想受灭定。恶者啊，从前有一次，尊者桑吉瓦在某棵树下坐着入了想受灭定。恶者啊，一些牧牛人、牧羊人、农夫和路人看见尊者桑吉瓦在某棵树下坐着入了想受灭定；看见后他们想道：'真是奇怪啊，真是稀有啊！这位沙门坐着就死了！来吧，我们把他火化吧。'恶者啊，于是那些牧牛人、牧羊人、农夫和路人收集了草、木柴和牛粪，堆在尊者桑吉瓦身上，点火后就离开了。恶者啊，那天夜里过后，尊者桑吉瓦从定中出来，抖了抖衣服，在上午时分穿好衣服，拿着钵和袈裟进村托钵。恶者啊，那些牧牛人、牧羊人、农夫和路人看见尊者桑吉瓦在托钵；看见后他们想道：'真是奇怪啊，真是稀有啊！这位沙门坐着就死了，现在又活过来了！'恶者啊，正是由于这个原因，尊者桑吉瓦才得到'桑吉瓦'这个名号。

508. ‘‘Atha kho, pāpima, dūsissa mārassa etadahosi – ‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā. Yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti.

‘‘Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti – ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā [kaṇhā (syā. kaṃ. ka.)] bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati, evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’’ti.

‘‘Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.



508. "恶者啊，那时杜斯魔想道：'我不知道这些有戒德、善法的比丘们从哪里来，到哪里去。我何不附身在婆罗门和居士们身上 - 来吧，你们去辱骂、责骂、激怒、伤害这些有戒德、善法的比丘们。也许当他们被辱骂、责骂、激怒、伤害时，他们的心会有所改变，这样杜斯魔就能找到机会了。'恶者啊，于是杜斯魔附身在婆罗门和居士们身上 - '来吧，你们去辱骂、责骂、激怒、伤害这些有戒德、善法的比丘们。也许当他们被辱骂、责骂、激怒、伤害时，他们的心会有所改变，这样杜斯魔就能找到机会了。'
"恶者啊，那些被杜斯魔附身的婆罗门和居士们就辱骂、责骂、激怒、伤害那些有戒德、善法的比丘们 - '这些光头的小沙门，卑贱的黑种人，是梵天脚下生出来的。他们说"我们在禅修，我们在禅修"，垂头低眉，耷拉着肩膀，昏昏欲睡，他们在打坐、深思、沉思、冥想。就像猫头鹰在树枝上寻找老鼠时那样打坐、深思、沉思、冥想；这些光头的小沙门，卑贱的黑种人，是梵天脚下生出来的，也是这样说"我们在禅修，我们在禅修"，垂头低眉，耷拉着肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像豺狼在河边寻找鱼时那样打坐、深思、沉思、冥想；这些光头的小沙门，卑贱的黑种人，是梵天脚下生出来的，也是这样说"我们在禅修，我们在禅修"，垂头低眉，耷拉着肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像猫在垃圾堆和墙角寻找老鼠时那样打坐、深思、沉思、冥想；这些光头的小沙门，卑贱的黑种人，是梵天脚下生出来的，也是这样说"我们在禅修，我们在禅修"，垂头低眉，耷拉着肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像负重过度的驴子在垃圾堆和墙角那样打坐、深思、沉思、冥想，这些光头的小沙门，卑贱的黑种人，是梵天脚下生出来的，也是这样说"我们在禅修，我们在禅修"，垂头低眉，耷拉着肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。'
"恶者啊，那时候死去的人大多在身坏命终后都投生到恶趣、苦界、堕处、地狱。

509. ‘‘Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.

‘‘Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu .

510. ‘‘Atha kho, pāpima, dūsissa mārassa etadahosi – ‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha , appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti . Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.

‘‘Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

511. ‘‘Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāranti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino [anabhiratasaññīno (sī. syā. kaṃ. pī.)], sabbasaṅkhāresu aniccānupassino’ti.

‘‘Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.



509. "恶者啊，那时拘留孙佛、阿罗汉、正等正觉者对比丘们说：'比丘们啊，婆罗门和居士们被杜斯魔附身了 - 来吧，你们去辱骂、责骂、激怒、伤害这些有戒德、善法的比丘们。也许当他们被辱骂、责骂、激怒、伤害时，他们的心会有所改变，这样杜斯魔就能找到机会了。比丘们啊，来吧，你们以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，一切处，以一切平等心，以广大、无量、无怨、无害的慈心遍满全世界而住。以悲心......以喜心......以舍心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，一切处，以一切平等心，以广大、无量、无怨、无害的舍心遍满全世界而住。'
"恶者啊，那些比丘们在拘留孙佛、阿罗汉、正等正觉者如此教导、如此指示下，无论是在林中、树下还是空屋中，都以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，一切处，以一切平等心，以广大、无量、无怨、无害的慈心遍满全世界而住。以悲心......以喜心......以舍心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，一切处，以一切平等心，以广大、无量、无怨、无害的舍心遍满全世界而住。
510. "恶者啊，那时杜斯魔想道：'即使我这样做，我也不知道这些有戒德、善法的比丘们从哪里来，到哪里去。我何不附身在婆罗门和居士们身上 - 来吧，你们去恭敬、尊重、尊敬、供养这些有戒德、善法的比丘们。也许当他们被恭敬、尊重、尊敬、供养时，他们的心会有所改变，这样杜斯魔就能找到机会了。'恶者啊，于是杜斯魔附身在婆罗门和居士们身上 - '来吧，你们去恭敬、尊重、尊敬、供养这些有戒德、善法的比丘们。也许当他们被恭敬、尊重、尊敬、供养时，他们的心会有所改变，这样杜斯魔就能找到机会了。'恶者啊，那些被杜斯魔附身的婆罗门和居士们就恭敬、尊重、尊敬、供养那些有戒德、善法的比丘们。
"恶者啊，那时候死去的人大多在身坏命终后都投生到善趣、天界。
511. "恶者啊，那时拘留孙佛、阿罗汉、正等正觉者对比丘们说：'比丘们啊，婆罗门和居士们被杜斯魔附身了 - 来吧，你们去恭敬、尊重、尊敬、供养这些有戒德、善法的比丘们。也许当他们被恭敬、尊重、尊敬、供养时，他们的心会有所改变，这样杜斯魔就能找到机会了。比丘们啊，来吧，你们要在身体上观不净而住，对食物生起厌恶想，对一切世间生起不乐想，对一切行观无常。'
"恶者啊，那些比丘们在拘留孙佛、阿罗汉、正等正觉者如此教导、如此指示下，无论是在林中、树下还是空屋中，都在身体上观不净而住，对食物生起厌恶想，对一切世间生起不乐想，对一切行观无常。

512. ‘‘Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ [kumāraṃ (sī. pī.)] anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi [sīsaṃ te bhindissāmīti (ka.)]. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi. Atha kho , pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi – ‘na vāyaṃ dūsī māro mattamaññāsī’ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.

‘‘Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti – chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ – yadā kho te [yato te (ka.)], mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṃ tvaṃ jāneyyāsi – ‘vassasahassaṃ me niraye paccamānassā’ti. So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno. Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.



512. "恶者啊，那时拘留孙佛、阿罗汉、正等正觉者在上午时分穿好衣服，拿着钵和袈裟，与尊者维杜拉作为随从沙门一起进村托钵。恶者啊，那时杜斯魔附身在一个小男孩身上，拿起一块石头击打尊者维杜拉的头，打破了他的头。恶者啊，尊者维杜拉头破血流，仍然跟在拘留孙佛、阿罗汉、正等正觉者身后。恶者啊，那时拘留孙佛、阿罗汉、正等正觉者像大象回头那样回头看 - '这个杜斯魔真是不知节制啊。'恶者啊，就在他回头的那一刻，杜斯魔从那个地方坠落，投生到大地狱。
"恶者啊，那个大地狱有三个名字：六触处地狱、矛刺地狱、各自感受地狱。恶者啊，那时狱卒们来对我说：'先生，当矛尖与矛尖在你心中相遇时，你就知道你在地狱中已经煎熬了一千年了。'恶者啊，我在那个大地狱中煎熬了许多年、许多百年、许多千年。在那个大地狱的附属地狱中，我又煎熬了一万年，经历着所谓的'出生之苦'。恶者啊，那时我的身体变成了人的样子，头变成了鱼的样子。

513.

‘‘Kīdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

‘‘Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Īdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Majjhe sarassa tiṭṭhanti, vimānā kappaṭṭhāyino;

Veḷuriyavaṇṇā rucirā, accimanto pabhassarā;

Accharā tattha naccanti, puthu nānattavaṇṇiyo.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Yo ve buddhena codito, bhikkhu saṅghassa pekkhato;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Yo vejayantaṃ pāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Yo vejayantapāsāde, sakkaṃ so paripucchati;

Api vāsava jānāsi, taṇhākkhayavimuttiyo;

Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Yo brahmaṃ paripucchati, sudhammāyābhito sabhaṃ;

Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.

‘‘Tassa brahmā viyākāsi, anupubbaṃ yathātathaṃ;

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

‘‘Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Yo mahāmeruno kūṭaṃ, vimokkhena aphassayi;

Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

‘‘Na ve aggi cetayati [veṭhayati (sī.)], ‘ahaṃ bālaṃ ḍahāmī’ti;

Bālo ca jalitaṃ aggiṃ, āsajja naṃ sa ḍayhati.

‘‘Evameva tuvaṃ māra, āsajja naṃ tathāgataṃ;

Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva saṃphusaṃ.

‘‘Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;

Kinnu maññasi pāpima, na me pāpaṃ vipaccati.

‘‘Karoto cīyati pāpaṃ, cirarattāya antaka;

Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.

‘‘Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;

Tato so dummano yakkho, natatthevantaradhāyathā’’ti.

Māratajjanīyasuttaṃ niṭṭhitaṃ dasamaṃ.

Cūḷayamakavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Sāleyya verañjaduve ca tuṭṭhi, cūḷamahādhammasamādānañca;

Vīmaṃsakā kosambi ca brāhmaṇo, dūsī ca māro dasamo ca vaggo.

Sāleyyavaggo niṭṭhito pañcamo.

Idaṃ vaggānamuddānaṃ –

Mūlapariyāyo ceva, sīhanādo ca uttamo;

Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.


513.
"那地狱是什么样子，恶魔在那里受苦；
因为攻击维杜拉弟子，和迦叶佛。
"那里有一百个铁钩，每一个都带来痛苦；
这就是那地狱的样子，恶魔在那里受苦；
因为攻击维杜拉弟子，和迦叶佛。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"湖中央矗立着，持续一劫的宫殿；
蓝宝石色彩美丽，光芒四射闪耀；
天女们在那里跳舞，众多色彩各异。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"被佛陀指示的那位，在僧团注视下的比丘；
用脚拇指震动了，弥迦罗母的宫殿。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"谁用脚拇指震动了，毗阇延多宫殿；
以神通力支撑，使诸天感到震惊。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"谁在毗阇延多宫殿，询问帝释天；
'帝释天啊，你是否知道，灭尽爱欲的解脱？'
帝释天如实回答了，他所问的问题。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"谁询问梵天，在善法堂的集会中；
'朋友，你今天还有那种见解吗，你过去所持的见解？
你是否看到光明的梵天界，正在消逝？'
"梵天如实地回答他，逐步地说道；
'尊者啊，我不再有那种见解，我过去所持的见解。
"我看到光明的梵天界，正在消逝；
我今天怎么能说，我是永恒不变的呢？'
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"谁以解脱之力，触及了须弥山顶；
东毗提诃洲的森林，和地上居住的人们。
"谁知道这一点，佛陀的比丘弟子；
黑魔，你攻击这样的比丘，将遭受痛苦。
"火并不会想，'我要烧愚人'；
但愚人触碰燃烧的火，就会被烧伤。
"同样地，魔罗啊，你攻击如来；
你将烧伤自己，如愚人触碰火。
"魔罗造作了恶业，攻击如来；
恶者啊，你以为我的恶业不会成熟吗？
"作恶的人积累罪业，长久以来，终结者啊；
魔罗啊，对佛陀失去信心吧，不要对比丘们抱有希望。
"比丘这样呵斥魔罗，在贝萨卡拉林中；
于是那不快乐的夜叉，就在那里消失了。"
呵斥魔罗经第十结束。
小双品第五结束。
其摘要如下：
娑罗村和毗兰若两经，满足，
小大受持法经，
考察者、憍赏弥、婆罗门，
恶魔和魔罗为第十，这就是这一品。
娑罗村品第五结束。
这是诸品的摘要：
根本法门品为首，狮子吼品为最上，
锯喻品、牛角林品，
娑罗村品，这就是这五品。


Mūlapaṇṇāsakaṃ samattaṃ.

根本五十经已完结。


