Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Majjhimapaṇṇāsapāḷi

1. Gahapativaggo

1. Kandarakasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso [peyo (ka.)] ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ pī.)] vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ , bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito’’ti.

2. ‘‘Evametaṃ , kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

‘‘Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu [nipakavuttino catūsu (sī.)] satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’’nti.



礼敬世尊、阿罗汉、正等正觉者
中部
中分五十经
1. 居士品
1. 堪达拉迦经
1. 如是我闻。一时,世尊与大比丘僧团一起住在瞻波(现在印度比哈尔邦)伽伽罗池畔。那时,象师之子佩萨和游行者堪达拉迦来到世尊处。来到后,象师之子佩萨向世尊礼拜,然后坐在一旁。游行者堪达拉迦则与世尊互相问候。互相寒暄、叙述值得记忆的谈话后,站在一旁。站在一旁的游行者堪达拉迦环顾沉默不语的比丘僧团,对世尊如是说:"尊敬的乔达摩啊,真是稀有!尊敬的乔达摩啊,真是未曾有!尊敬的乔达摩如此善巧地教导比丘僧团!尊敬的乔达摩啊,过去世的阿罗汉、正等正觉者,他们也是如此善巧地教导比丘僧团 - 就像现在尊敬的乔达摩善巧地教导比丘僧团一样。尊敬的乔达摩啊,未来世的阿罗汉、正等正觉者,他们也将如此善巧地教导比丘僧团 - 就像现在尊敬的乔达摩善巧地教导比丘僧团一样。"
2. "确实如此,堪达拉迦,确实如此,堪达拉迦。堪达拉迦,过去世的阿罗汉、正等正觉者,他们也是如此善巧地教导比丘僧团 - 就像现在我善巧地教导比丘僧团一样。堪达拉迦,未来世的阿罗汉、正等正觉者,他们也将如此善巧地教导比丘僧团 - 就像现在我善巧地教导比丘僧团一样。
"堪达拉迦,这个比丘僧团中确实有阿罗汉、漏尽者、修行圆满者、所作已办、已卸重担、已达自在、断尽有结、正智解脱的比丘。堪达拉迦,这个比丘僧团中确实有学人,持戒坚定、行为坚定、谨慎、行为谨慎的比丘;他们在四念处中安住心念。哪四种?在此,堪达拉迦,比丘于身观身而住,精进、正知、正念,调伏世间的贪忧;于受观受而住,精进、正知、正念,调伏世间的贪忧;于心观心而住,精进、正知、正念,调伏世间的贪忧;于法观法而住,精进、正知、正念,调伏世间的贪忧。"

3. Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī. pī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti.

4. ‘‘Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ , pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto ; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (sī. pī. ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto , ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva [ayaṃ (sī. syā. kaṃ. pī.)] me puggalo cittaṃ ārādhetī’’ti.



3. 当这样说时,象师之子佩萨对世尊如是说:"尊者,真是稀有!尊者,真是未曾有!尊者,世尊如此善巧地宣说这四念处,为了众生的清净,为了超越忧悲,为了灭除苦恼,为了获得真理,为了证悟涅槃。尊者,我们这些身着白衣的在家人也时常安住心念于这四念处中。在此,尊者,我们于身观身而住,精进、正知、正念,调伏世间的贪忧;于受观受而住,精进、正知、正念,调伏世间的贪忧;于心观心而住,精进、正知、正念,调伏世间的贪忧;于法观法而住,精进、正知、正念,调伏世间的贪忧。尊者,真是稀有!尊者,真是未曾有!尊者,世尊在如此人性复杂、如此人性狡诈、如此人性欺骗的情况下,能知晓众生的利与害。尊者,人性确实复杂;尊者,动物却是简单的。尊者,我能够驾驭一头驯象。它在往返瞻波的路程中所表现出的一切狡诈、欺骗、弯曲、不正直,都会显露出来。但是,尊者,我们的奴仆、工人、雇工,他们的身体行为是一回事,言语行为又是另一回事,心里想的又是另一回事。尊者,真是稀有!尊者,真是未曾有!尊者,世尊在如此人性复杂、如此人性狡诈、如此人性欺骗的情况下,能知晓众生的利与害。尊者,人性确实复杂;尊者,动物却是简单的。"
4. "确实如此,佩萨,确实如此,佩萨。佩萨,人性确实复杂;佩萨,动物却是简单的。佩萨,这个世间存在四种人。哪四种?在此,佩萨,有人折磨自己,专注于自我折磨的修行;在此,佩萨,有人折磨他人,专注于折磨他人的修行;在此,佩萨,有人既折磨自己,专注于自我折磨的修行,又折磨他人,专注于折磨他人的修行;在此,佩萨,有人既不折磨自己,不专注于自我折磨的修行,也不折磨他人,不专注于折磨他人的修行。他既不折磨自己,也不折磨他人,现法中无欲、寂静、清凉、体验快乐,以梵我而住。佩萨,在这四种人中,哪一种人令你心生欢喜?"
"尊者,那个折磨自己,专注于自我折磨修行的人,不令我心生欢喜。尊者,那个折磨他人,专注于折磨他人修行的人,也不令我心生欢喜。尊者,那个既折磨自己,专注于自我折磨的修行,又折磨他人,专注于折磨他人修行的人,也不令我心生欢喜。尊者,只有那个既不折磨自己,不专注于自我折磨的修行,也不折磨他人,不专注于折磨他人的修行,他既不折磨自己,也不折磨他人,现法中无欲、寂静、清凉、体验快乐,以梵我而住的人 - 只有这种人令我心生欢喜。"

5. ‘‘Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ [sukhakāme dukkhapaṭikkūle (sī. pī.)] ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā [viharati. iminā (sī. syā. kaṃ. pī.)] viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā [viharati. iminā (sī. syā. kaṃ. pī.)] me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, pessa, kālaṃ maññasī’’ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

6. Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – ‘‘paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi [vibhajāmi (sī. pī.)], mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –



5. "佩萨,为什么这三种人不令你心生欢喜呢?"
"尊者,那个折磨自己,专注于自我折磨修行的人,他折磨、煎熬自己这个渴望快乐、厌恶痛苦的人 - 因此这种人不令我心生欢喜。尊者,那个折磨他人,专注于折磨他人修行的人,他折磨、煎熬他人这些渴望快乐、厌恶痛苦的人 - 因此这种人不令我心生欢喜。尊者,那个既折磨自己,专注于自我折磨的修行,又折磨他人,专注于折磨他人修行的人,他折磨、煎熬自己和他人这些渴望快乐、厌恶痛苦的人 - 因此这种人不令我心生欢喜。尊者,只有那个既不折磨自己,不专注于自我折磨的修行,也不折磨他人,不专注于折磨他人的修行,他既不折磨自己,也不折磨他人,现法中无欲、寂静、清凉、体验快乐,以梵我而住的人;他既不折磨也不煎熬自己和他人这些渴望快乐、厌恶痛苦的人 - 因此这种人令我心生欢喜。尊者,现在我们该走了;我们有许多事务要处理,许多事情要做。"
"佩萨,你认为现在是时候就去吧。"
于是,象师之子佩萨欢喜、随喜世尊所说,从座位起身,向世尊礼拜,右绕后离去。
6. 当象师之子佩萨离去不久,世尊对比丘们说:"比丘们,象师之子佩萨是个智者;比丘们,象师之子佩萨是个大智慧者。比丘们,如果象师之子佩萨能再多坐片刻,让我详细解说这四种人,他将获得更大的利益。然而,比丘们,即使如此,象师之子佩萨也已获得很大的利益。"
"世尊,现在正是时候,善逝,现在正是时候,请世尊详细解说这四种人。听了世尊的解说,比丘们将会记住的。"
"那么,比丘们,仔细听,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:

7. ‘‘Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā. kaṃ.)] naehibhaddantiko natiṭṭhabhaddantiko [naehibhadantiko, natiṭṭhabhadantiko (sī. syā. kaṃ. pī.)]; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā [khaḷopimukho (sī.)] 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…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ 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. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

8. ‘‘Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

9. ‘‘Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ [sandhāgāraṃ (ṭīkā)] kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti , yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) [( ) natthi sī. pī. potthakesu], ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti [parihiṃ satthāya (ka.)]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.



7. "比丘们,什么是折磨自己,专注于自我折磨修行的人?在此,比丘们,某人是裸行者,不遵循礼仪,用手擦拭(排泄物),不应邀而来,不应邀而住;不接受(为他)带来的食物,不接受(为他)特制的食物,不接受邀请;不从锅口接受食物,不从碗口接受食物,不跨过门槛(接受食物),不跨过棍子(接受食物),不跨过杵(接受食物),不在两人用餐时(接受食物),不从孕妇处(接受食物),不从哺乳的妇女处(接受食物),不从与男子同居的妇女处(接受食物),不在(食物)集中分配处(接受食物),不在有狗守候处(接受食物),不在苍蝇成群飞舞处(接受食物);不吃鱼,不吃肉,不饮酒,不饮谷酒,不饮米汤。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;他或以一个施食碗维生,或以两个施食碗维生...或以七个施食碗维生;他或一日一食,或两日一食...或七日一食 - 如此实行半月一次的轮流进食。他或以蔬菜为食,或以小米为食,或以野米为食,或以皮屑为食,或以水苔为食,或以米糠为食,或以米汤为食,或以胡麻粉为食,或以草为食,或以牛粪为食;他以树根果实为食,食用自然掉落的果实。他穿麻衣,穿粗麻衣,穿裹尸布,穿粪扫衣,穿树皮衣,穿羚羊皮,穿羚羊皮条,穿茅草衣,穿树皮衣,穿木板衣,穿人发衣,穿马尾衣,穿猫头鹰翅膀;他是拔除须发者,专注于拔除须发的修行,是常立不坐者,拒绝坐具,是常蹲踞者,专注于蹲踞的修行,是卧荆棘者,以荆棘为床;他每天傍晚三次实行水中沐浴的修行 - 如此实行种种折磨身体、煎熬身体的修行。比丘们,这被称为折磨自己,专注于自我折磨修行的人。
8. "比丘们,什么是折磨他人,专注于折磨他人修行的人?在此,比丘们,某人是屠羊者、屠猪者、捕鸟者、捕兽者、猎人、渔夫、盗贼、刽子手、屠牛者、狱卒,或其他任何从事残酷行为的人。比丘们,这被称为折磨他人,专注于折磨他人修行的人。
9. "比丘们,什么是既折磨自己,专注于自我折磨的修行,又折磨他人,专注于折磨他人修行的人?在此,比丘们,某人是灌顶的刹帝利王或大富婆罗门。他在城东建造新的祭祀堂,剃除须发,穿上粗糙的鹿皮,用酥油涂抹身体,用鹿角搔背,进入新的祭祀堂,与王后和祭司婆罗门一起。他在那里铺设青草的地上卧息。一头母牛的第一乳头的奶供国王饮用,第二乳头的奶供王后饮用,第三乳头的奶供祭司婆罗门饮用,第四乳头的奶用于祭火,剩余的奶供小牛犊饮用。他这样说:'为祭祀杀这么多公牛,为祭祀杀这么多小公牛,为祭祀杀这么多小母牛,为祭祀杀这么多山羊,为祭祀杀这么多绵羊,(为祭祀杀这么多马),为祭祀柱砍伐这么多树,为祭祀草垫割这么多草。'那些被称为他的奴仆、工人、雇工的人,在鞭打的威胁下,在恐惧的威胁下,泪流满面地哭泣着做准备工作。比丘们,这被称为既折磨自己,专注于自我折磨的修行,又折磨他人,专注于折磨他人修行的人。

10. ‘‘Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti . So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya , mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

11. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.) sāci kuṭilapariyāyo] paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

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



10. "比丘们,什么是既不折磨自己,不专注于自我折磨的修行,也不折磨他人,不专注于折磨他人的修行,他既不折磨自己,也不折磨他人,现法中无欲、寂静、清凉、体验快乐,以梵我而住的人?在此,比丘们,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个世间,包括天界、魔界、梵界、沙门婆罗门众、天人。他宣说法,开始善、中间善、结尾善,有义有文,宣示完全圆满清净的梵行。居士或居士子或生于其他族姓的人听闻此法。他听闻此法后,对如来生起信心。他具足此信心,如是思惟:'在家生活是障碍,是尘劳之道;出家生活是开阔的。在家居住难以实践完全圆满、完全清净、如贝壳般光洁的梵行。我何不剃除须发,披上袈裟衣,从在家生活出家,进入无家的生活?'他后来舍弃小财富或大财富,舍弃小眷属圈或大眷属圈,剃除须发,披上袈裟衣,从在家生活出家,进入无家的生活。
11. "他如是出家后,遵循比丘的学处和生活,舍离杀生,远离杀生,放下棍杖,放下武器,有惭有愧,以慈心利益一切有情众生而住。舍离不与取,远离不与取,只取所施予,期待所施予,以不偷盗、清净的自我而住。舍离非梵行,成为梵行者,远离淫欲,远离村俗之法。舍离妄语,远离妄语,说真实语,住于真实,可信赖,不欺世间。舍离离间语,远离离间语,不在此处听到后在彼处说以离间此众,不在彼处听到后在此处说以离间彼众,如是调解分裂者,增进团结者,喜好和合,乐于和合,欢喜和合,说能导致和合的话。舍离粗恶语,远离粗恶语,说温和、悦耳、可爱、入心、优雅、众人喜欢、众人欢喜的话。舍离绮语,远离绮语,说应时语、真实语、有义语、法语、律语,说有价值的话,适时而说,有理有据,适度而与义利相应。他远离损害种子和植物;一日一食,过午不食,远离非时食;远离观看跳舞、歌唱、音乐、表演;远离使用花环、香料、涂油、装饰品和装饰;远离高床大床;远离接受金银;远离接受生谷;远离接受生肉;远离接受妇女和少女;远离接受奴仆;远离接受山羊和绵羊;远离接受鸡和猪;远离接受象、牛、马、骡;远离接受田地和土地;远离从事信使工作;远离买卖;远离欺骗性的秤、假币和假量;远离贿赂、欺诈、欺骗和弯曲行为;远离伤害、杀戮、囚禁、抢劫、掠夺和暴力。
"他满足于蔽体的衣服和果腹的食物。无论去到哪里,他只携带(这些必需品)而行。就像有翼之鸟,无论飞到哪里,只以羽翼为负担;同样地,比丘满足于蔽体的衣服和果腹的食物。无论去到哪里,他只携带(这些必需品)而行。他具足此圣戒蕴,内心体验无过失的快乐。

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

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

13. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati ; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

14. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.



12. "他以眼见色时,不取相,不取随相。由于住于不防护眼根而可能生起的贪忧恶不善法,他为防护而修习,守护眼根,防护眼根。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时,不取相,不取随相。由于住于不防护意根而可能生起的贪忧恶不善法,他为防护而修习,守护意根,防护意根。他具足此圣根防护,内心体验无杂染的快乐。
"他在前进后退时保持正知,在观看左右时保持正知,在屈伸肢体时保持正知,在穿着僧伽梨、持钵和衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行住坐卧、觉醒、语言、沉默时保持正知。
13. "他具足此圣戒蕴,(具足此圣知足,)具足此圣根防护,具足此圣正念正知,寻求远离的住处 - 林野、树下、山岳、幽谷、山洞、坟场、森林、露地、草堆。他在饭后、从乞食回来,结跏趺坐,保持身体正直,安立正念在面前。他舍离对世间的贪欲,以离贪的心而住,净化心中的贪欲;舍离瞋恚,以无瞋的心而住,以慈心利益一切有情众生,净化心中的瞋恚;舍离昏沉睡眠,远离昏沉睡眠而住,具光明想,正念正知,净化心中的昏沉睡眠;舍离掉举恶作,不掉举而住,内心寂静,净化心中的掉举恶作;舍离疑惑,超越疑惑而住,对善法无疑,净化心中的疑惑。
"他舍离这五盖,心的随烦恼,削弱智慧,从欲离开,从不善法离开,有寻有伺,由离生喜乐,成就并住于初禅;由寻伺寂静,内心安静,心专一境性,无寻无伺,由定生喜乐,成就并住于第二禅;离喜,住于舍,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',成就并住于第三禅;舍乐及舍苦,先前的喜忧已灭,不苦不乐,舍念清净,成就并住于第四禅。
14. "当他的心如是入定、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向宿命随念智。他忆念种种宿命,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫:'我曾生于彼处,如是名,如是姓,如是容貌,如是食物,如是感受苦乐,如是寿量。我从那里死后,又生于彼处;在那里我如是名,如是姓,如是容貌,如是食物,如是感受苦乐,如是寿量。我从那里死后,又生于此处。'如是他忆念种种宿命的行相与境遇。

15. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

16. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti . ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto . So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Aṭṭhakanāgarasuttaṃ

17. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake [veḷuvagāmake (syā. kaṃ. ka.)]. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.



15. "当他的心如是入定、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向有情死生智。他以清净超人的天眼,见到有情众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的,随业流转:'这些尊贵的有情具足身恶行,具足语恶行,具足意恶行,诽谤圣者,持邪见,受持邪见业,他们身坏命终后,生于恶趣、恶道、堕处、地狱;或者这些尊贵的有情具足身善行,具足语善行,具足意善行,不诽谤圣者,持正见,受持正见业,他们身坏命终后,生于善趣、天界。'如是,他以清净超人的天眼,见到有情众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的,随业流转。
16. "当他的心如是入定、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向漏尽智。他如实了知:'这是苦';如实了知:'这是苦集';如实了知:'这是苦灭';如实了知:'这是趣向苦灭之道';如实了知:'这些是漏';如实了知:'这是漏集';如实了知:'这是漏灭';如实了知:'这是趣向漏灭之道'。当他如是知、如是见时,他的心从欲漏解脱,从有漏解脱,从无明漏解脱。在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'比丘们,这被称为既不折磨自己,不专注于自我折磨的修行,也不折磨他人,不专注于折磨他人的修行的人。他既不折磨自己,也不折磨他人,现法中无欲、寂静、清凉、体验快乐,以梵我而住。"
世尊如是说。那些比丘满意欢喜世尊所说。
堪达拉迦经第一终。
2. 阿塔卡那伽罗经
17. 如是我闻。一时,尊者阿难住在毗舍离(现在印度比哈尔邦)的贝卢瓦村。那时,阿塔卡那伽罗城的达萨摩居士因某些事务来到巴特那城(现在印度比哈尔邦首府)。于是,阿塔卡那伽罗城的达萨摩居士来到鸡园,走近一位比丘。走近后,向那位比丘礼拜,然后坐在一旁。坐在一旁的阿塔卡那伽罗城的达萨摩居士对那位比丘如是说:"尊者,尊者阿难现在住在哪里?我们想要见那位尊者阿难。""居士,那位尊者阿难住在毗舍离的贝卢瓦村。"于是,阿塔卡那伽罗城的达萨摩居士在巴特那城办完事务后,来到毗舍离,来到贝卢瓦村,走近尊者阿难。走近后,向尊者阿难礼拜,然后坐在一旁。

18. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

19. ‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.



18. 坐在一旁的阿塔卡那伽罗城的达萨摩居士对尊者阿难如是说:"尊者阿难,那位知见者、阿罗汉、正等正觉的世尊是否曾宣说过一法,依此法比丘若不放逸、热忱、专注而住,未解脱的心得解脱,未尽的漏得以灭尽,未证得的无上安稳得以证得?"
"居士,那位知见者、阿罗汉、正等正觉的世尊确实曾宣说过一法,依此法比丘若不放逸、热忱、专注而住,未解脱的心得解脱,未尽的漏得以灭尽,未证得的无上安稳得以证得。"
"尊者阿难,那位知见者、阿罗汉、正等正觉的世尊所宣说的这一法是什么,依此法比丘若不放逸、热忱、专注而住,未解脱的心得解脱,未尽的漏得以灭尽,未证得的无上安稳得以证得?"
19. "在此,居士,比丘远离欲乐,远离不善法,有寻有伺,由离生喜乐,成就并住于初禅。他如是思惟:'这初禅也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此,达到漏尽。如果他没有达到漏尽,由于那法贪、法喜,五下分结尽,成为化生者,在那里般涅槃,不再从那世界回来。居士,这也是那位知见者、阿罗汉、正等正觉的世尊所宣说的一法,依此法比丘若不放逸、热忱、专注而住,未解脱的心得解脱,未尽的漏得以灭尽,未证得的无上安稳得以证得。

20. ‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī. pī.)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.



20. "再者,居士,比丘由寻伺寂静,内心安静...成就并住于第二禅。他如是思惟:'这第二禅也是有为、思所成...得以证得无上安稳。'
"再者,居士,比丘离喜...成就并住于第三禅。他如是思惟:'这第三禅也是有为、思所成...得以证得无上安稳。'
"再者,居士,比丘舍乐...成就并住于第四禅。他如是思惟:'这第四禅也是有为、思所成...得以证得无上安稳。'
"再者,居士,比丘以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四维,普遍一切处,以广大、无量、无怨、无害的慈心遍满整个世界而住。他如是思惟:'这慈心解脱也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此...得以证得无上安稳。
"再者,居士,比丘以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四维,普遍一切处,以广大、无量、无怨、无害的舍心遍满整个世界而住。他如是思惟:'这舍心解脱也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此...得以证得无上安稳。
"再者,居士,比丘完全超越色想,灭除有对想,不作意种种想,以'空间无边'为所缘,成就并住于空无边处。他如是思惟:'这空无边处定也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此...得以证得无上安稳。
"再者,居士,比丘完全超越空无边处,以'识无边'为所缘,成就并住于识无边处。他如是思惟:'这识无边处定也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此...得以证得无上安稳。
"再者,居士,比丘完全超越识无边处,以'无所有'为所缘,成就并住于无所有处。他如是思惟:'这无所有处定也是有为、思所成。凡是有为、思所成的,那就是无常、灭法。'他了知这一点。他安住于此,达到漏尽。如果他没有达到漏尽,由于那法贪、法喜,五下分结尽,成为化生者,在那里般涅槃,不再从那世界回来。居士,这也是那位知见者、阿罗汉、正等正觉的世尊所宣说的一法,依此法比丘若不放逸、热忱、专注而住,未解脱的心得解脱,未尽的漏得以灭尽,未证得的无上安稳得以证得。"

21. Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva [sakiṃ deva (ka.)] ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ [kiṃ (sī. pī.)] panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti ! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Sekhasuttaṃ

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ [kapilavatthuvāsīnaṃ (ka.)] sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (syā. kaṃ. ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ [sabbasanthariṃ santhataṃ (ka.)] santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante , bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – ‘‘paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado [paṭipado (syā. kaṃ. ka.)]. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.



21. 听闻此言,阿塔卡那伽罗城的达萨摩居士对尊者阿难如是说:"尊者阿难,就像一个人寻找一个宝藏入口,却一下子找到了十一个宝藏入口;同样地,尊者,我寻找一个不死之门,却一下子获得了十一个不死之门的修习。尊者,就像一个人的房子有十一个门,当房子着火时,他可以从任何一个门安全逃生;同样地,尊者,我可以通过这十一个不死之门中的任何一个使自己安全。尊者,外道弟子尚且会为老师寻求老师的财物,我怎能不向尊者阿难表示敬意呢!"于是,阿塔卡那伽罗城的达萨摩居士召集巴特那城和毗舍离的比丘僧团,亲手以上等的硬食软食供养、满足他们,并赠送每位比丘一套衣服,赠送尊者阿难三件衣,并为尊者阿难建造了一座价值五百的精舍。
阿塔卡那伽罗经第二终。
3. 有学经
22. 如是我闻。一时,世尊住在释迦族中,迦毗罗卫城(现在尼泊尔境内)的尼拘律园。那时,迦毗罗卫城的释迦族人新建了一座集会堂,尚未被任何沙门、婆罗门或任何人居住过。于是,迦毗罗卫城的释迦族人来到世尊处。来到后,礼敬世尊,然后坐在一旁。坐在一旁的迦毗罗卫城释迦族人对世尊如是说:"尊者,这里迦毗罗卫城的释迦族人新建了一座集会堂,尚未被任何沙门、婆罗门或任何人居住过。请世尊首先使用它。世尊首先使用后,迦毗罗卫城的释迦族人才会使用。这将为迦毗罗卫城的释迦族人带来长久的利益和快乐。"世尊以沉默表示同意。于是,迦毗罗卫城的释迦族人知道世尊同意后,从座位起身,礼敬世尊,右绕后,来到新的集会堂。来到后,他们在整个集会堂铺设地毯,准备座位,放置水罐,点燃油灯,然后来到世尊处。来到后,礼敬世尊,然后站在一旁。站在一旁的迦毗罗卫城释迦族人对世尊如是说:"尊者,整个集会堂已铺设地毯,座位已准备,水罐已放置,油灯已点燃。现在请世尊自行决定时间。"于是,世尊穿好衣服,拿起衣钵,与比丘僧团一起来到集会堂。来到后,洗脚,进入集会堂,靠着中间的柱子,面向东方坐下。比丘僧团也洗脚,进入集会堂,靠着西墙,面向东方坐下,以世尊为首。迦毗罗卫城的释迦族人也洗脚,进入集会堂,靠着东墙,面向西方坐下,以世尊为首。然后,世尊以法语开示、教导、鼓励、鼓舞迦毗罗卫城的释迦族人至深夜,然后对尊者阿难说:"阿难,请你为迦毗罗卫城的释迦族人讲解有学道。我背痛了,我要伸展一下。""是的,尊者。"尊者阿难回答世尊。于是,世尊把僧伽梨衣折叠四层,以右胁而卧,作狮子卧,一足叠放在另一足上,具念正知,作意起身之想。

23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – ‘‘idha , mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

24. ‘‘Kathañca, mahānāma , ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

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

‘‘Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya . Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

‘‘Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

25. ‘‘Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā [bahū sutā (?)] honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.



23. 于是,尊者阿难对释迦族的摩诃男说:"在此,摩诃男,圣弟子具足戒行,守护诸根门,饮食知量,专注警寤,具足七正法,容易获得四种增上心的现法乐住,不困难,不艰难。
24. "摩诃男,圣弟子如何具足戒行?在此,摩诃男,圣弟子持戒,守护波罗提木叉律仪而住,具足正行与行处,于微细罪中见怖畏,受持学处而学习。摩诃男,这就是圣弟子具足戒行。
"摩诃男,圣弟子如何守护诸根门?在此,摩诃男,圣弟子以眼见色时,不取相,不取随相。由于住于不防护眼根而可能生起的贪忧恶不善法,他为防护而修习,守护眼根,防护眼根。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时,不取相,不取随相。由于住于不防护意根而可能生起的贪忧恶不善法,他为防护而修习,守护意根,防护意根。摩诃男,这就是圣弟子守护诸根门。
"摩诃男,圣弟子如何饮食知量?在此,摩诃男,圣弟子如理思惟而食用食物 - '不为嬉戏,不为骄慢,不为装饰,不为庄严;只为维持此身体,为了存活,为了止息伤害,为了资助梵行。如此我将止息旧苦,不生新苦,我将存活,无过且安住。'摩诃男,这就是圣弟子饮食知量。
"摩诃男,圣弟子如何专注警寤?在此,摩诃男,圣弟子白天经行、静坐,净化心中的障碍法;初夜经行、静坐,净化心中的障碍法;中夜以右胁而卧,作狮子卧,一足叠放在另一足上,具念正知,作意起身之想;后夜起身,经行、静坐,净化心中的障碍法。摩诃男,这就是圣弟子专注警寤。
25. "摩诃男,圣弟子如何具足七正法?在此,摩诃男,圣弟子有信,相信如来的觉悟 - '世尊确实是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'有惭,羞耻身恶行、语恶行、意恶行,羞耻获得恶不善法。有愧,畏惧身恶行、语恶行、意恶行,畏惧获得恶不善法。多闻,受持所闻,积集所闻。凡是那些初善、中善、后善,有义有文,宣说完全圆满清净的梵行的法,他多闻这样的法,持诵、熟习、意念观察、以见善通达。精进而住,为断不善法,为具足善法,坚固、勇猛精进,于善法不舍责任。具念,成就最上的念与慧,能忆念、随念长时以前所作、所说。有慧,成就生灭慧,成就圣、出离、正趣苦灭之慧。摩诃男,这就是圣弟子具足七正法。

26. ‘‘Kathañca , mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

27. ‘‘Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno , bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

28. ‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

‘‘Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.



26. "摩诃男,圣弟子如何容易获得四种增上心的现法乐住,不困难,不艰难?在此,摩诃男,圣弟子远离欲乐,远离不善法,有寻有伺,由离生喜乐,成就并住于初禅;由寻伺寂静,内心安静...成就并住于第二禅;离喜...成就并住于第三禅;舍乐及舍苦,先前的喜忧已灭...成就并住于第四禅。摩诃男,这就是圣弟子容易获得四种增上心的现法乐住,不困难,不艰难。
27. "摩诃男,当圣弟子如是具足戒行,如是守护诸根门,如是饮食知量,如是专注警寤,如是具足七正法,如是容易获得四种增上心的现法乐住,不困难,不艰难时,这被称为,摩诃男,圣弟子是有学、行道者,达到不腐败,能够突破,能够觉悟,能够证得无上解脱安稳。摩诃男,就像母鸡有八个、十个或十二个蛋,母鸡正确地孵蛋,正确地保温,正确地培育,即使那母鸡不生起这样的愿望:'啊,愿这些小鸡用爪尖或喙啄破蛋壳,安全地出生!',但那些小鸡仍能用爪尖或喙啄破蛋壳,安全地出生。同样地,摩诃男,当圣弟子如是具足戒行,如是守护诸根门,如是饮食知量,如是专注警寤,如是具足七正法,如是容易获得四种增上心的现法乐住,不困难,不艰难时,这被称为,摩诃男,圣弟子是有学、行道者,达到不腐败,能够突破,能够觉悟,能够证得无上解脱安稳。
28. "摩诃男,那位圣弟子依止这无上舍念清净,忆念种种宿命,即:一生、二生...如是他忆念种种宿命的行相与境遇,这是他的第一次突破,如同小鸡从蛋壳中出生。
"摩诃男,那位圣弟子依止这无上舍念清净,以清净超人的天眼,见到有情众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的...了知有情随业流转,这是他的第二次突破,如同小鸡从蛋壳中出生。
"摩诃男,那位圣弟子依止这无上舍念清净,由于诸漏尽,现法中自知、证得、成就并住于无漏心解脱、慧解脱,这是他的第三次突破,如同小鸡从蛋壳中出生。

29. ‘‘Yampi [yampi kho (ka.)], mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

‘‘Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

‘‘Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

30. ‘‘Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

‘‘Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā’’ti.

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī’’ti.

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Potaliyasuttaṃ



29. "摩诃男,圣弟子具足戒行,这是他的行;摩诃男,圣弟子守护诸根门,这是他的行;摩诃男,圣弟子饮食知量,这是他的行;摩诃男,圣弟子专注警寤,这是他的行;摩诃男,圣弟子具足七正法,这是他的行;摩诃男,圣弟子容易获得四种增上心的现法乐住,不困难,不艰难,这是他的行。
"摩诃男,圣弟子忆念种种宿命,即:一生、二生...如是他忆念种种宿命的行相与境遇,这是他的明;摩诃男,圣弟子以清净超人的天眼,见到有情众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的...了知有情随业流转,这是他的明;摩诃男,圣弟子由于诸漏尽,现法中自知、证得、成就并住于无漏心解脱、慧解脱,这是他的明。
"摩诃男,这被称为圣弟子具足明,具足行,具足明行。
30. "摩诃男,这是梵天常童子所说的偈颂:
'刹帝利族中最胜,以种姓为依归者;
具足明行者最胜,于天人中为最上。'
"摩诃男,这梵天常童子所说的偈颂善说非恶说,善语非恶语,有义非无义,被世尊所认可。"
于是,世尊起身对尊者阿难说:"善哉,善哉,阿难,你善说迦毗罗卫城释迦族人的有学道。"
这是尊者阿难所说。导师认可。迦毗罗卫城的释迦族人满意欢喜尊者阿难所说。
有学经第三终。
4. 波塔利耶经

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ.), ajjhogāhitvā (pī. ka.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo [pāpuraṇo (sī. syā. kaṃ.)] chattupāhanāhi [chattupāhano (ka.)] jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, potaliyo gahapati ‘‘gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. ‘‘Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano bhagavantaṃ etadavoca – ‘‘tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī’’ti. ‘‘Te hi te, gahapati, ākārā, te liṅgā , te nimittā yathā taṃ gahapatissā’’ti. ‘‘Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti? ‘‘Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me [evañca me (syā.), evaṃ me (ka.)], bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante , bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi.

32. Bhagavā etadavoca – ‘‘aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ [saccaṃ vācaṃ (syā.)] nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī’’ti. ‘‘Ye me [ye me pana (syā. ka.)], bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena [vitthāretvā (ka.)] vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –



31. 如是我闻。一时,世尊住在昂古塔拉巴国,在昂古塔拉巴人的一个名叫阿巴那的市镇。那时,世尊在上午穿好衣服,拿着衣钵,进入阿巴那托钵。在阿巴那托钵后,饭后返回,为了午休来到一处林地。进入那林地后,在一棵树下坐下午休。波塔利耶居士穿着整洁的内衣外衣,拿着伞和鞋,在散步漫游时来到那处林地;来到后,进入那林地,来到世尊处;来到后,与世尊互相问候。寒暄叙旧后,站在一旁。世尊对站在一旁的波塔利耶居士如是说:"居士,这里有座位;如果你愿意,请坐。"听到这话,波塔利耶居士想:"沙门乔达摩以'居士'这个称呼称呼我",生气不悦,保持沉默。世尊第二次...第三次对波塔利耶居士如是说:"居士,这里有座位;如果你愿意,请坐。"听到这话,波塔利耶居士想:"沙门乔达摩以'居士'这个称呼称呼我",生气不悦,对世尊如是说:"乔达摩先生,这是不适当的,这是不恰当的,你以'居士'这个称呼称呼我。""但是,居士,你有居士的特征、标志、迹象。""乔达摩先生,我已经放弃了所有事业,断绝了所有交易。""居士,你是如何放弃了所有事业,断绝了所有交易的呢?""乔达摩先生,在此,我所有的财产、谷物、银、金,都已交给子女作为遗产,在那里我不指导,不批评,只求衣食而住。乔达摩先生,我就是这样放弃了所有事业,断绝了所有交易。""居士,你所说的断绝交易与圣者律中的断绝交易是不同的。""尊者,在圣者律中,断绝交易是怎样的呢?请世尊为我说法,说明在圣者律中如何断绝交易。""那么,居士,请听,请仔细作意,我将说。""是的,尊者。"波塔利耶居士回答世尊。
32. 世尊如是说:"居士,这八法在圣者律中导向断绝交易。哪八法?依不杀生,应舍弃杀生;依不偷盗,应舍弃偷盗;依实语,应舍弃妄语;依不离间语,应舍弃离间语;依不贪婪,应舍弃贪婪;依不诽谤,应舍弃诽谤;依不忿恼,应舍弃忿恼;依不傲慢,应舍弃傲慢。居士,这八法简略说,未详细分别,在圣者律中导向断绝交易。""尊者,世尊简略说,未详细分别的这八法,在圣者律中导向断绝交易,请世尊出于慈悲,详细分别这八法。""那么,居士,请听,请仔细作意,我将说。""是的,尊者。"波塔利耶居士回答世尊。世尊如是说:

33. ‘‘‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva [ahañce (?)] kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū [anuvicca viññū (sī. syā. pī.)] garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

34. ‘‘‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

35. ‘‘‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo . Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

36. ‘‘‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā , anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

37. ‘‘‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.



33. "'依不杀生,应舍弃杀生'这句话是这样说的,这是依什么而说的呢?在此,居士,圣弟子如是思惟:'由于某些结缚,我可能成为杀生者,我为了断除这些结缚而修行。如果我是杀生者,我会因杀生而自责,明智者也会在调查后因杀生而责备我,身坏命终后因杀生而预期恶趣。这杀生确实是结缚,是障碍。因杀生而生起的烦恼、忧恼、热恼,对于离杀生者,这些烦恼、忧恼、热恼就不存在。''依不杀生,应舍弃杀生'这句话就是依此而说的。
34. "'依不偷盗,应舍弃偷盗'这句话是这样说的,这是依什么而说的呢?在此,居士,圣弟子如是思惟:'由于某些结缚,我可能成为偷盗者,我为了断除这些结缚而修行。如果我是偷盗者,我会因偷盗而自责,明智者也会在调查后因偷盗而责备我,身坏命终后因偷盗而预期恶趣。这偷盗确实是结缚,是障碍。因偷盗而生起的烦恼、忧恼、热恼,对于离偷盗者,这些烦恼、忧恼、热恼就不存在。''依不偷盗,应舍弃偷盗'这句话就是依此而说的。
35. "'依实语,应舍弃妄语'这句话是这样说的,这是依什么而说的呢?在此,居士,圣弟子如是思惟:'由于某些结缚,我可能成为妄语者,我为了断除这些结缚而修行。如果我是妄语者,我会因妄语而自责,明智者也会在调查后因妄语而责备我,身坏命终后因妄语而预期恶趣。这妄语确实是结缚,是障碍。因妄语而生起的烦恼、忧恼、热恼,对于离妄语者,这些烦恼、忧恼、热恼就不存在。''依实语,应舍弃妄语'这句话就是依此而说的。
36. "'依不离间语,应舍弃离间语'这句话是这样说的,这是依什么而说的呢?在此,居士,圣弟子如是思惟:'由于某些结缚,我可能成为离间语者,我为了断除这些结缚而修行。如果我是离间语者,我会因离间语而自责,明智者也会在调查后因离间语而责备我,身坏命终后因离间语而预期恶趣。这离间语确实是结缚,是障碍。因离间语而生起的烦恼、忧恼、热恼,对于离离间语者,这些烦恼、忧恼、热恼就不存在。''依不离间语,应舍弃离间语'这句话就是依此而说的。
37. "'依不贪婪,应舍弃贪婪'这句话是这样说的,这是依什么而说的呢?在此,居士,圣弟子如是思惟:'由于某些结缚,我可能成为贪婪者,我为了断除这些结缚而修行。如果我是贪婪者,我会因贪婪而自责,明智者也会在调查后因贪婪而责备我,身坏命终后因贪婪而预期恶趣。这贪婪确实是结缚,是障碍。因贪婪而生起的烦恼、忧恼、热恼,对于离贪婪者,这些烦恼、忧恼、热恼就不存在。''依不贪婪,应舍弃贪婪'这句话就是依此而说的。

38. ‘‘‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

39. ‘‘‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā , anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

40. ‘‘‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

41. ‘‘Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā [avibhattā (syā. ka.)], ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti.

‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

Kāmādīnavakathā



38. "'依不诽谤,应舍弃诽谤'这句话是这样说的,这是依什么而说的呢?在此,居士,圣**如是思惟:'由于某些结缚,我可能成为诽谤者,我为了断除这些结缚而修行。如果我是诽谤者,我会因诽谤而自责,明智者也会在调查后因诽谤而责备我,身坏命终后因诽谤而预期恶趣。这诽谤确实是结缚,是障碍。因诽谤而生起的烦恼、忧恼、热恼,对于不诽谤者,这些烦恼、忧恼、热恼就不存在。''依不诽谤,应舍弃诽谤'这句话就是依此而说的。
39. "'依不忿恼,应舍弃忿恼'这句话是这样说的,这是依什么而说的呢?在此,居士,圣**如是思惟:'由于某些结缚,我可能成为忿恼者,我为了断除这些结缚而修行。如果我是忿恼者,我会因忿恼而自责,明智者也会在调查后因忿恼而责备我,身坏命终后因忿恼而预期恶趣。这忿恼确实是结缚,是障碍。因忿恼而生起的烦恼、忧恼、热恼,对于不忿恼者,这些烦恼、忧恼、热恼就不存在。''依不忿恼,应舍弃忿恼'这句话就是依此而说的。
40. "'依不傲慢,应舍弃傲慢'这句话是这样说的,这是依什么而说的呢?在此,居士,圣**如是思惟:'由于某些结缚,我可能成为傲慢者,我为了断除这些结缚而修行。如果我是傲慢者,我会因傲慢而自责,明智者也会在调查后因傲慢而责备我,身坏命终后因傲慢而预期恶趣。这傲慢确实是结缚,是障碍。因傲慢而生起的烦恼、忧恼、热恼,对于不傲慢者,这些烦恼、忧恼、热恼就不存在。''依不傲慢,应舍弃傲慢'这句话就是依此而说的。
41. "居士,这八法简略说,详细分别,在圣者律中导向断绝交易;但在圣者律中还不是完全地、全面地、彻底地断绝交易。"
"尊者,在圣者律中如何完全地、全面地、彻底地断绝交易呢?请世尊为我说法,说明在圣者律中如何完全地、全面地、彻底地断绝交易。""那么,居士,请听,请仔细作意,我将说。""是的,尊者。"波塔利耶居士回答世尊。世尊如是说:
欲过患之说

42. ‘‘Seyyathāpi , gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya [upacchubheyya (sī. pī.), upacchūbheyya (syā. kaṃ.), upaccumbheyya (ka.)]. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Taṃ kissa hetu’’?

‘‘Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā [bahūpāyāsā (sī. syā. kaṃ. pī.)], ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

43. ‘‘Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya [uḍḍayeyya (syā. pī.)]. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ [virājeyyuṃ (sī. syā. kaṃ. pī.)]. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

44. ‘‘Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ [daheyya. aññataraṃ vā aṅgapaccaṅga (sī. pī.)] daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

45. ‘‘Seyyathāpi , gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Taṃ kissa hetu’’?

‘‘Viditañhi , bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha’’nti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

46. ‘‘Seyyathāpi , gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya [passeyya (sī. syā. kaṃ. pī.)]. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.



42. "居士,就像一只饥饿衰弱的狗站在屠牛场前。一个熟练的屠夫或屠夫的学徒会扔给它一根剔得很干净、无肉、沾血的骨头。居士,你怎么认为,那只狗舔那根剔得很干净、无肉、沾血的骨头,能否消除饥饿衰弱?"
"不能,尊者。"
"为什么?"
"尊者,因为那是一根剔得很干净、无肉、沾血的骨头。那只狗只会疲劳痛苦。"
"同样地,居士,圣弟子如是思惟:'世尊说欲如骨架,多苦多恼,这里的过患更多。'他以正慧如实见此后,舍弃那种依多样性、缘多样性的舍,修习那种依一性、缘一性的舍,在那里一切世间的执取无余灭尽。
43. "居士,就像一只兀鹫、乌鸦或鹰叼着一块肉飞走。其他兀鹫、乌鸦、鹰追着它,不断啄扯那块肉。居士,你怎么认为,如果那只兀鹫、乌鸦或鹰不快速放弃那块肉,它会因此而死亡或遭受濒死般的痛苦吗?"
"是的,尊者。"
"同样地,居士,圣弟子如是思惟:'世尊说欲如肉块,多苦多恼,这里的过患更多。'他以正慧如实见此后,舍弃那种依多样性、缘多样性的舍,修习那种依一性、缘一性的舍,在那里一切世间的执取无余灭尽。
44. "居士,就像一个人拿着燃烧的草把逆风而行。居士,你怎么认为,如果那个人不快速放弃那燃烧的草把,那燃烧的草把会烧伤他的手、臂或其他身体部位,他会因此而死亡或遭受濒死般的痛苦吗?"
"是的,尊者。"
"同样地,居士,圣弟子如是思惟:'世尊说欲如草把,多苦多恼,这里的过患更多。'他以正慧如实见此后...修习那舍。
45. "居士,就像有一个比人还深的火坑,满是无焰无烟的火炭。然后一个爱生怕死、乐求苦厌的人来了。两个强壮的人抓住他的两臂,拖向那火坑。居士,你怎么认为,那人会不会扭动身体?"
"会的,尊者。"
"为什么?"
"尊者,那人知道:'如果我掉进这火坑,我会因此而死亡或遭受濒死般的痛苦。'"
"同样地,居士,圣弟子如是思惟:'世尊说欲如火坑,多苦多恼,这里的过患更多。'他以正慧如实见此后...修习那舍。
46. "居士,就像一个人做梦,梦见美丽的园林、森林、平地、莲池。他醒来后什么也看不见。同样地,居士,圣弟子如是思惟:'世尊说欲如梦,多苦多恼,这里的过患更多。'...修习那舍。

47. ‘‘Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā [yānaṃ (syā. kaṃ. pī.)] poriseyyaṃ [poroseyyaṃ (sī. pī. ka.), oropeyya (syā. kaṃ.)] pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā’’ti?

‘‘Evaṃ, bhante’’.

‘‘Taṃ kissa hetu’’?

‘‘Sāmino hi, bhante, sāni harantī’’ti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

48. ‘‘Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo [uppannaphalo (syā.)] ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ [āruhituṃ (sī.)]. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko [asu (sī. pī.)] yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

‘‘Evaṃ, bhante’’.

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

49. ‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.



47. "居士,就像一个人借来财物,乘坐马车,戴着珍贵的耳环。他带着这些借来的财物,被众人簇拥着走在市场中。人们看到他就说:'这人真有钱啊,有钱人就是这样享受财富的。'但那些物品的主人在哪里看到他,就在哪里拿回自己的东西。居士,你怎么认为,那人会不会感到失落?"
"会的,尊者。"
"为什么?"
"尊者,因为主人拿回了自己的东西。"
"同样地,居士,圣**如是思惟:'世尊说欲如借物,多苦多恼,这里的过患更多。'...修习那舍。
48. "居士,就像在一个村庄或市镇附近有一片茂密的森林。那里有一棵树,结满了果实,但地上没有掉落的果实。然后一个想要果实、寻找果实、四处找果实的人来了。他进入那片森林,看到那棵结满果实的树。他想:'这棵树结满了果实,地上也没有掉落的果实。我知道怎么爬树。我不如爬上这棵树,吃个够,再装满衣襟。'于是他爬上树,吃个够,装满衣襟。然后第二个想要果实、寻找果实、四处找果实的人来了,手里拿着锋利的斧头。他进入那片森林,看到那棵结满果实的树。他想:'这棵树结满了果实,地上也没有掉落的果实。我不知道怎么爬树。我不如从根部砍倒这棵树,吃个够,再装满衣襟。'于是他从根部砍倒那棵树。居士,你怎么认为,如果那个先爬上树的人不赶快下来,树倒下时会不会折断他的手脚或其他身体部位,使他因此而死亡或遭受濒死般的痛苦?"
"会的,尊者。"
"同样地,居士,圣**如是思惟:'世尊说欲如树果,多苦多恼,这里的过患更多。'他以正慧如实见此后,舍弃那种依多样性、缘多样性的舍,修习那种依一性、缘一性的舍,在那里一切世间的执取无余灭尽。
49. "居士,那位圣**依止这无上舍念清净,忆念种种宿命,即:一生、二生...如是他忆念种种宿命的行相与境遇。
"居士,那位圣**依止这无上舍念清净,以清净超人的天眼,见到有情众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的...了知有情随业流转。
"居士,那位圣**依止这无上舍念清净,由于诸漏尽,现法中自知、证得、成就并住于无漏心解脱、慧解脱。居士,这就是在圣者律中完全地、全面地、彻底地断绝交易。"

50. ‘‘Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī’’ti? ‘‘Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante ! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Jīvakasuttaṃ

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti [ārambhanti (ka.)], taṃ samaṇo gotamo jānaṃ uddissakataṃ [uddissakaṭaṃ (sī. pī.)] maṃsaṃ paribhuñjati paṭiccakamma’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

52. ‘‘Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka , tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.



50. "居士,你怎么认为,在圣者律中完全地、全面地、彻底地断绝交易,你能在自己身上看到这样的断绝交易吗?"
"尊者,我算什么,圣者律中完全地、全面地、彻底地断绝交易又算什么!尊者,我离圣者律中完全地、全面地、彻底地断绝交易还很远。尊者,我们以前把不是纯种的外道游行者当成纯种的,给不是纯种的人纯种的食物,把不是纯种的人安置在纯种的位置;而我们把纯种的比丘当成不纯种的,给纯种的人不纯种的食物,把纯种的人安置在不纯种的位置。但是现在,尊者,我们会知道不是纯种的外道游行者就是不纯种的,会给不是纯种的人不纯种的食物,会把不是纯种的人安置在不纯种的位置。而我们会知道纯种的比丘就是纯种的,会给纯种的人纯种的食物,会把纯种的人安置在纯种的位置。尊者,世尊让我对沙门生起了爱,对沙门生起了信,对沙门生起了敬重。太好了,尊者!太好了,尊者!就像扶起倒下的东西,揭开遮蔽的东西,为迷路者指路,在黑暗中举起油灯,让有眼者能看见形色。同样地,世尊以种种方便说法。尊者,我归依世尊、法和比丘僧团。愿世尊接受我为优婆塞,从今日起终生归依。"
波塔利耶经第四终。
5. 耆婆经
51. 如是我闻。一时,世尊住在王舍城(现今印度比哈尔邦巴特那市附近)耆婆·拘摩罗浮多的芒果园中。那时,耆婆·拘摩罗浮多来到世尊处。来到后,礼敬世尊,然后坐在一旁。坐在一旁的耆婆·拘摩罗浮多对世尊如是说:"尊者,我听说:'人们为沙门乔达摩杀生,沙门乔达摩明知是为他而杀的肉却食用,这是有意为之。'尊者,那些这样说的人:'人们为沙门乔达摩杀生,沙门乔达摩明知是为他而杀的肉却食用,这是有意为之。'他们是否如实说世尊所说,没有以不实诽谤世尊,是否如法解说法,是否有任何如法的论点会招致批评?"
52. "耆婆,那些这样说的人:'人们为沙门乔达摩杀生,沙门乔达摩明知是为他而杀的肉却食用,这是有意为之。'他们不是如实说我所说,他们以不实诽谤我。耆婆,我说在三种情况下不可食用肉:见到、听到、怀疑。耆婆,我说在这三种情况下不可食用肉。耆婆,我说在三种情况下可以食用肉:没有见到、没有听到、没有怀疑。耆婆,我说在这三种情况下可以食用肉。

53. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova [ākaṅkhamāno (syā. kaṃ.)], jīvaka, bhikkhu adhivāseti . So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ [maṃ + ayaṃ = māyaṃ] gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito [agadhito (syā. kaṃ. ka.)] amucchito anajjhopanno [anajjhāpanno (syā. kaṃ. ka.)] ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka , api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato [anabhāvakato (sī. pī.), anabhāvaṃgato (syā. kaṃ.)] āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’ [bhāsitanti (syā.)].

54. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.



53. "在此,耆婆,比丘依止某个村庄或市镇而住。他以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,他以广大、无量、无怨、无害的慈心遍满整个世界而住。一位居士或居士子来到他那里,邀请他第二天用餐。耆婆,如果比丘愿意,他就接受。夜过之后,在上午,他穿好衣服,拿着衣钵,来到那位居士或居士子的住处;来到后,坐在准备好的座位上。那位居士或居士子以美味的食物供养他。他不会这样想:'这位居士或居士子真好,用美味的食物供养我!希望这位居士或居士子以后也能用这样美味的食物供养我!'他不会这样想。他不贪著、不迷恋、不耽溺地食用那食物,看到过患,具有出离的智慧。耆婆,你怎么认为,那位比丘在那时是否想要伤害自己,伤害他人,或伤害双方?"
"不是的,尊者。"
"耆婆,那位比丘在那时是不是只食用无过失的食物?"
"是的,尊者。尊者,我听说:'梵天是住于慈心者。'尊者,我亲眼见到世尊就是这样;因为,尊者,世尊是住于慈心者。"
"耆婆,如来已断除、根除、如截断多罗树头使之不能再生的贪、嗔、痴,这些贪、嗔、痴会导致恶意、嗔恨。耆婆,如果你是指这个而说,我同意你的说法。"
"尊者,我正是指这个而说。"
54. "在此,耆婆,比丘依止某个村庄或市镇而住。他以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,他以广大、无量、无怨、无害的舍心遍满整个世界而住。一位居士或居士子来到他那里,邀请他第二天用餐。耆婆,如果比丘愿意,他就接受。夜过之后,在上午,他穿好衣服,拿着衣钵,来到那位居士或居士子的住处;来到后,坐在准备好的座位上。那位居士或居士子以美味的食物供养他。他不会这样想:'这位居士或居士子真好,用美味的食物供养我!希望这位居士或居士子以后也能用这样美味的食物供养我!'他不会这样想。他不贪著、不迷恋、不耽溺地食用那食物,看到过患,具有出离的智慧。耆婆,你怎么认为,那位比丘在那时是否想要伤害自己,伤害他人,或伤害双方?"
"不是的,尊者。"
"耆婆,那位比丘在那时是不是只食用无过失的食物?"
"是的,尊者。尊者,我听说:'梵天是住于舍心者。'尊者,我亲眼见到世尊就是这样;因为,尊者,世尊是住于舍心者。"
"耆婆,如来已断除、根除、如截断多罗树头使之不能再生的贪、嗔、痴,这些贪、嗔、痴会导致伤害、不满、厌恶。耆婆,如果你是指这个而说,我同意你的说法。"
"尊者,我正是指这个而说。"

55. ‘‘Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena [galappavedhakena (bahūsu)] ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti , iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī’’ti.

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti ; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Upālisuttaṃ

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, tapassi [dīghatapassi (syā. kaṃ. ka.)], āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

‘‘Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamma’nti paññapetuṃ; ‘daṇḍaṃ, daṇḍa’nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu’’nti.

‘‘Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

‘‘Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa’’nti.

‘‘Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti?

‘‘Aññadeva , āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti.

‘‘Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā , yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa’’nti?

‘‘Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa’’nti.

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmī’’ti.

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.



55. "耆婆,为如来或如来弟子而杀生的人,在五个方面造下大量不善。当他说:'去把某某生物带来',这是第一个方面,他造下大量不善。当那个生物被绳子勒着脖子带来时感受痛苦忧恼,这是第二个方面,他造下大量不善。当他说:'去杀这个生物',这是第三个方面,他造下大量不善。当那个生物被杀时感受痛苦忧恼,这是第四个方面,他造下大量不善。当他以不适当的食物供养如来或如来弟子,这是第五个方面,他造下大量不善。耆婆,为如来或如来弟子而杀生的人,在这五个方面造下大量不善。"
说完这些,耆婆·拘摩罗浮多对世尊说:"太奇妙了,尊者!太不可思议了,尊者!尊者,比丘们确实食用适当的食物;尊者,比丘们确实食用无过失的食物。太好了,尊者!...愿世尊接受我为优婆塞,从今日起终生归依。"
耆婆经第五终。
6. 优波离经
56. 如是我闻。一时,世尊住在那烂陀(现今印度比哈尔邦巴特那市附近)波婆利迦芒果园中。那时,尼干子住在那烂陀,与大群尼干众在一起。那时,长苦行尼干在那烂陀托钵乞食,饭后返回,来到波婆利迦芒果园世尊处。来到后,与世尊互相问候。寒暄叙旧后,站在一旁。世尊对站在一旁的长苦行尼干说:"苦行者,这里有座位,如果你愿意就请坐。"说完这些,长苦行尼干取了一个低座,坐在一旁。世尊对坐在一旁的长苦行尼干说:"苦行者,尼干子规定几种业为造作恶业、流转恶业?"
"朋友乔达摩,尼干子不习惯规定'业,业';朋友乔达摩,尼干子习惯规定'罚,罚'。"
"那么,苦行者,尼干子规定几种罚为造作恶业、流转恶业?"
"朋友乔达摩,尼干子规定三种罚为造作恶业、流转恶业,即:身罚、语罚、意罚。"
"苦行者,身罚是一回事,语罚是另一回事,意罚又是另一回事吗?"
"朋友乔达摩,身罚是一回事,语罚是另一回事,意罚又是另一回事。"
"苦行者,在这三种如此区分、如此区别的罚中,尼干子规定哪一种罚为造作恶业、流转恶业最有大过,是身罚、语罚还是意罚?"
"朋友乔达摩,在这三种如此区分、如此区别的罚中,尼干子规定身罚为造作恶业、流转恶业最有大过,不是语罚,不是意罚。"
"苦行者,你说身罚?"
"朋友乔达摩,我说身罚。"
"苦行者,你说身罚?"
"朋友乔达摩,我说身罚。"
"苦行者,你说身罚?"
"朋友乔达摩,我说身罚。"
就这样,世尊在这个话题上让长苦行尼干确认了三次。

57. Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – ‘‘tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

‘‘Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍa’nti paññapetuṃ; ‘kammaṃ, kamma’nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu’’nti?

‘‘Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

‘‘Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma’’nti.

‘‘Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti?

‘‘Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti.

‘‘Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma’’nti?

‘‘Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma’’nti.

‘‘Manokammanti, āvuso gotama, vadesi’’?

‘‘Manokammanti, tapassi, vadāmi’’.

‘‘Manokammanti, āvuso gotama, vadesi’’?

‘‘Manokammanti, tapassi, vadāmi’’.

‘‘Manokammanti , āvuso gotama, vadesi’’?

‘‘Manokammanti, tapassi, vadāmī’’ti.

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

58. Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti ? ‘‘Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.



57. 说完这些,长苦行尼干对世尊说:"朋友乔达摩,你规定几种罚为造作恶业、流转恶业?"
"苦行者,如来不习惯规定'罚,罚';苦行者,如来习惯规定'业,业'。"
"那么,朋友乔达摩,你规定几种业为造作恶业、流转恶业?"
"苦行者,我规定三种业为造作恶业、流转恶业,即:身业、语业、意业。"
"朋友乔达摩,身业是一回事,语业是另一回事,意业又是另一回事吗?"
"苦行者,身业是一回事,语业是另一回事,意业又是另一回事。"
"朋友乔达摩,在这三种如此区分、如此区别的业中,你规定哪一种业为造作恶业、流转恶业最有大过,是身业、语业还是意业?"
"苦行者,在这三种如此区分、如此区别的业中,我规定意业为造作恶业、流转恶业最有大过,不是身业,不是语业。"
"朋友乔达摩,你说意业?"
"苦行者,我说意业。"
"朋友乔达摩,你说意业?"
"苦行者,我说意业。"
"朋友乔达摩,你说意业?"
"苦行者,我说意业。"
就这样,长苦行尼干在这个话题上让世尊确认了三次,然后从座位上起身,走向尼干子。
58. 那时,尼干子正与一大群在家众坐在一起,那是巴拉基尼众,以优波离为首。尼干子远远地看见长苦行尼干走来,看见后对长苦行尼干说:"来,苦行者,你这大白天的从哪里来?"
"尊者,我从沙门乔达摩那里来。"
"苦行者,你和沙门乔达摩有什么谈话吗?"
"尊者,我和沙门乔达摩有一些谈话。"
"苦行者,你和沙门乔达摩有什么样的谈话?"
于是长苦行尼干把他与世尊的全部谈话都告诉了尼干子。说完这些,尼干子对长苦行尼干说:"好,好,苦行者!正如一个多闻的弟子正确地了解老师的教导,长苦行尼干就是这样回答沙门乔达摩的。那微不足道的意罚与如此粗重的身罚相比算什么呢?身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"

59. Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sādhu sādhu, bhante dīghatapassī [tapassī (sī. pī.)]! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi . Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), niccoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)], evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi . Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī’’ti. ‘‘Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti.



59. 说完这些,居士优波离对尼干子说:"好,好,尊者长苦行者!正如一个多闻的弟子正确地了解老师的教导,尊者苦行者就是这样回答沙门乔达摩的。那微不足道的意罚与如此粗重的身罚相比算什么呢?身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。尊者,那么我去与沙门乔达摩在这个话题上进行辩论。如果沙门乔达摩坚持尊者苦行者所确立的立场,就像一个强壮的人抓住一只长毛山羊的毛拉来拉去一样,我就会用论辩来拉扯沙门乔达摩。就像一个强壮的酿酒工人把一个大酒筛扔进深水池里,抓住边缘拉来拉去一样,我就会用论辩来拉扯沙门乔达摩。就像一个强壮的酒徒抓住酒杯的边缘摇晃、抖动、抛掷一样,我就会用论辩来摇晃、抖动、抛掷沙门乔达摩。就像一头六十岁的大象进入深池中玩'洗麻布'游戏一样,我想我会把沙门乔达摩当作'洗麻布'游戏来玩。尊者,那么我去与沙门乔达摩在这个话题上进行辩论。"
"居士,你去与沙门乔达摩在这个话题上进行辩论吧。因为,居士,或者是我与沙门乔达摩辩论,或者是长苦行尼干与他辩论,或者是你与他辩论。"

60. Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. ‘‘Evaṃ, bhante’’ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – ‘‘āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho’’ti?

‘‘Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho’’ti.

‘‘Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

‘‘Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti.

‘‘Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

61. Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – ‘‘sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti. ‘‘Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo’’ti. ‘‘Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’ti.

62. ‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī’’ti?

‘‘Atthi, bhante, manosattā nāma devā tattha so upapajjati’’.

‘‘Taṃ kissa hetu’’?

‘‘Asu hi, bhante , manopaṭibaddho kālaṅkarotī’’ti.

‘‘Manasi karohi, gahapati [gahapati gahapati manasi karohi (sī. syā. kaṃ.), gahapati manasi karohi (ka.), gahapati gahapati (pī.)], manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.



60. 说完这些,长苦行尼干对尼干子说:"尊者,我不赞同让居士优波离去与沙门乔达摩辩论。因为,尊者,沙门乔达摩是个魔术师,他知道一种能吸引其他教派弟子的魔术。"
"苦行者,居士优波离成为沙门乔达摩的弟子是不可能的,这是不可能发生的。但沙门乔达摩成为居士优波离的弟子是可能的,这是可能发生的。居士,你去与沙门乔达摩在这个话题上进行辩论吧。因为,居士,或者是我与沙门乔达摩辩论,或者是长苦行尼干与他辩论,或者是你与他辩论。"
长苦行尼干第二次...第三次对尼干子说:"尊者,我不赞同让居士优波离去与沙门乔达摩辩论。因为,尊者,沙门乔达摩是个魔术师,他知道一种能吸引其他教派弟子的魔术。"
"苦行者,居士优波离成为沙门乔达摩的弟子是不可能的,这是不可能发生的。但沙门乔达摩成为居士优波离的弟子是可能的,这是可能发生的。居士,你去与沙门乔达摩在这个话题上进行辩论吧。因为,居士,或者是我与沙门乔达摩辩论,或者是长苦行尼干与他辩论,或者是你与他辩论。"
"是的,尊者。"居士优波离回答尼干子后,从座位上起身,礼敬尼干子,右绕后,走向波婆利迦芒果园世尊处。来到后,礼敬世尊,然后坐在一旁。坐在一旁的居士优波离对世尊说:"尊者,长苦行尼干来过这里吗?"
"居士,长苦行尼干来过这里。"
"尊者,你和长苦行尼干有什么谈话吗?"
"居士,我和长苦行尼干有一些谈话。"
"尊者,你和长苦行尼干有什么样的谈话?"
于是世尊把他与长苦行尼干的全部谈话都告诉了居士优波离。
61. 说完这些,居士优波离对世尊说:"好,好,尊者苦行者!正如一个多闻的弟子正确地了解老师的教导,长苦行尼干就是这样回答世尊的。那微不足道的意罚与如此粗重的身罚相比算什么呢?身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"
"居士,如果你以真实为基础来讨论,我们就可以有一些对话。"
"尊者,我会以60. 说完这些,长苦行尼干对尼干子说:"尊者,我不赞同让居士优波离与沙门乔达摩辩论。因为,尊者,沙门乔达摩是个魔术师,他知道一种能吸引其他教派弟子的魔法。"
"苦行者,居士优波离成为沙门乔达摩的弟子是不可能的,这是不可能发生的。但沙门乔达摩成为居士优波离的弟子是可能的,这是可能发生的。居士,你去与沙门乔达摩在这个话题上进行辩论吧。因为,居士,或者是我与沙门乔达摩辩论,或者是长苦行尼干与他辩论,或者是你与他辩论。"
长苦行尼干第二次...第三次对尼干子说:"尊者,我不赞同让居士优波离与沙门乔达摩辩论。因为,尊者,沙门乔达摩是个魔术师,他知道一种能吸引其他教派弟子的魔法。"
"苦行者,居士优波离成为沙门乔达摩的弟子是不可能的,这是不可能发生的。但沙门乔达摩成为居士优波离的弟子是可能的,这是可能发生的。居士,你去与沙门乔达摩在这个话题上进行辩论吧。因为,居士,或者是我与沙门乔达摩辩论,或者是长苦行尼干与他辩论,或者是你与他辩论。"
"是,尊者。"居士优波离回答尼干子后,从座位上起身,礼敬尼干子,右绕后,走向波婆利迦芒果园世尊处。来到后,礼敬世尊,然后坐在一旁。坐在一旁的居士优波离对世尊说:"尊者,长苦行尼干来过这里吗?"
"居士,长苦行尼干来过这里。"
"尊者,你和长苦行尼干有什么谈话吗?"
"居士,我和长苦行尼干有一些谈话。"
"尊者,你和长苦行尼干有什么样的谈话?"
于是世尊把他与长苦行尼干的全部谈话都告诉了居士优波离。
61. 说完这些,居士优波离对世尊说:"好,好,尊者苦行者!正如一个多闻的**正确地了解老师的教导,长苦行尼干就是这样回答世尊的。那微不足道的意罚与如此粗重的身罚相比算什么呢?身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"
"居士,如果你立足于真实而谈论,我们之间就可以有讨论。"
"尊者,我会立足于真实而谈论;让我们之间有讨论吧。"
62. "居士,你怎么认为,如果有一个尼干子生病、痛苦、重病,被禁止喝冷水而只能喝热水。他因为得不到冷水而死亡。居士,尼干子规定他会投生到哪里?"
"尊者,有一种叫做意生的天神,他会投生到那里。"
"为什么?"
"尊者,因为他死时执著于意。"
"居士,要注意!居士,注意后再回答。你前后的话不一致。居士,你刚才说过这样的话:'尊者,我会立足于真实而谈论;让我们之间有讨论吧。'"
"尊者,虽然世尊这样说,但身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"

63. ‘‘Taṃ kiṃ maññasi, gahapati , idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī’’ti?

‘‘Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī’’ti.

‘‘Sace pana, gahapati, cetetī’’ti?

‘‘Mahāsāvajjaṃ, bhante, hotī’’ti.

‘‘Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī’’ti?

‘‘Manodaṇḍasmiṃ, bhante’’ti.

‘‘Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

64. ‘‘Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti?

‘‘Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti.

‘‘Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu’’nti?

‘‘Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso’’ti!

‘‘Taṃ kiṃ maññasi, gahapati , idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu’’nti ?

‘‘Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā’’ti!

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

65. ‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ [daṇḍakāraññaṃ (sī. pī.)] kāliṅgāraññaṃ majjhāraññaṃ [mejjhāraññaṃ (sī. syā. kaṃ. pī.)] mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.



63. "居士,你怎么认为,如果有一个尼干子遵守四种约束,避免一切水,远离一切水,摒弃一切水,充满一切水。他前进后退时杀死许多小生物。居士,尼干子规定这会有什么果报?"
"尊者,尼干子规定这是无意识的,不是大过。"
"居士,如果是有意识的呢?"
"尊者,那就是大过。"
"居士,尼干子把意识归于什么?"
"尊者,归于意罚。"
"居士,要注意!居士,注意后再回答。你前后的话不一致。居士,你刚才说过这样的话:'尊者,我会立足于真实而谈论;让我们之间有讨论吧。'"
"尊者,虽然世尊这样说,但身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"
64. "居士,你怎么认为,这个那烂陀(现今印度比哈尔邦巴特那市附近)是否繁荣、富裕、人口众多、拥挤?"
"是的,尊者,这个那烂陀是繁荣、富裕、人口众多、拥挤的。"
"居士,你怎么认为,如果有一个人来,拿着一把出鞘的剑。他这样说:'我要在一刹那、一瞬间把那烂陀所有的生命变成一堆肉、一团肉。'居士,你怎么认为,那个人能在一刹那、一瞬间把那烂陀所有的生命变成一堆肉、一团肉吗?"
"尊者,即使十个人、二十个人、三十个人、四十个人、五十个人也不能在一刹那、一瞬间把那烂陀所有的生命变成一堆肉、一团肉。一个微不足道的人算什么呢!"
"居士,你怎么认为,如果有一个具有神通、心自在的沙门或婆罗门来。他这样说:'我要用一个意恶把这个那烂陀变成灰烬。'居士,你怎么认为,那个具有神通、心自在的沙门或婆罗门能用一个意恶把这个那烂陀变成灰烬吗?"
"尊者,即使十个那烂陀、二十个那烂陀、三十个那烂陀、四十个那烂陀、五十个那烂陀,那个具有神通、心自在的沙门或婆罗门也能用一个意恶把它们变成灰烬。一个微不足道的那烂陀算什么呢!"
"居士,要注意!居士,注意后再回答。你前后的话不一致。居士,你刚才说过这样的话:'尊者,我会立足于真实而谈论;让我们之间有讨论吧。'"
"尊者,虽然世尊这样说,但身罚才是造作恶业、流转恶业最有大过的,不是语罚,不是意罚。"
65. "居士,你怎么认为,你听说过旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林变成荒野吗?"
"是的,尊者,我听说过旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林变成荒野。"
"居士,你怎么认为,你听说是什么原因使旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林变成荒野的?"
"尊者,我听说是因为仙人的意恶使旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林变成荒野的。"
"居士,要注意!居士,注意后再回答。你前后的话不一致。居士,你刚才说过这样的话:'尊者,我会立足于真实而谈论;让我们之间有讨论吧。'"



‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

65. ‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ [daṇḍakāraññaṃ (sī. pī.)] kāliṅgāraññaṃ majjhāraññaṃ [mejjhāraññaṃ (sī. syā. kaṃ. pī.)] mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

66. ‘‘Purimenevāhaṃ , bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

67. ‘‘Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

68. ‘‘Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.



以下是完整的直译：
"尊者，虽然世尊如此说，但是身体的惩罚比起语言和心意的惩罚，更容易导致恶业的造作和恶业的延续。"
65. "居士，你怎么看？你听说过旃陀基林（Daṇḍakī）森林、迦陵伽（Kāliṅga）森林、马基亚（Majjhā）森林、摩登伽（Mātaṅga）森林变成荒野了吗？"
"是的，尊者，我听说过旃陀基林森林、迦陵伽森林、马基亚森林、摩登伽森林变成荒野了。"
"居士，你怎么看？你听说是什么原因使得旃陀基林森林、迦陵伽森林、马基亚森林、摩登伽森林变成荒野的？"
"尊者，我听说是因为仙人们的心怀恶意，使得旃陀基林森林、迦陵伽森林、马基亚森林、摩登伽森林变成荒野。"
"居士，请仔细思考，思考后再回答。你前后的话不一致。居士，你刚才说过：'尊者，我会以真实为基础来讨论；让我们就此展开对话吧。'"
66. "尊者，我对世尊先前的比喻已经满意和欢喜了。但是我想听世尊更多精妙的问答，所以我认为应该反驳世尊。太奇妙了，尊者！太奇妙了，尊者！就像有人扶起摔倒的，揭示被遮蔽的，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，世尊以种种方便阐明了法义。尊者，我皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起终生皈依。"
67. "居士，你要经过深思熟虑后再做决定，对你这样的知名人士来说，深思熟虑是很重要的。" "尊者，我对世尊这番话更加满意和欢喜：'居士，你要经过深思熟虑后再做决定，对你这样的知名人士来说，深思熟虑是很重要的。'尊者，如果其他教派得到我这个弟子，他们会在整个那烂陀（Nāḷanda）城举起旗帜宣扬：'居士优波离已经成为我们的弟子了。'然而世尊却对我说：'居士，你要经过深思熟虑后再做决定，对你这样的知名人士来说，深思熟虑是很重要的。'尊者，我第二次皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起终生皈依。"
68. "居士，你的家族长期以来一直是尼干子教团的水井，你应该考虑继续供养他们。" "尊者，我对世尊这番话更加满意和欢喜：'居士，你的家族长期以来一直是尼干子教团的水井，你应该考虑继续供养他们。'尊者，我曾听说沙门乔达摩这样说：'只应该布施给我，不应该布施给其他人；只应该布施给我的弟子，不应该布施给其他人的弟子；布施给我的才有大果报，布施给其他人的没有大果报；布施给我的弟子的才有大果报，布施给其他人的弟子的没有大果报。'然而世尊却鼓励我布施给尼干子。不过，尊者，我会知道适当的时机。尊者，我第三次皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起终生皈依。"

69. Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ [ānupubbīkathaṃ (sī.), ānupubbikathaṃ (pī.), anupubbikathaṃ (syā. kaṃ. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, gahapati, kālaṃ maññasī’’ti.

70. Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paccassosi.

71. Assosi kho dīghatapassī nigaṇṭho – ‘‘upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti . Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti. ‘‘Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.



以下是完整的直译：
69. 然后，世尊对优波离居士循序渐进地讲说，即：布施之说、持戒之说、生天之说，阐明了欲望的过患、卑劣和污秽，以及出离的功德。当世尊了知优波离居士的心已经准备好、柔软、无障碍、愉悦、明净时，便开示了诸佛特有的法义——苦、集、灭、道。就像一块干净的、已除去污垢的布能很好地吸收染料一样，优波离居士就在那个座位上生起了远尘离垢的法眼——"凡是有生起的法，都是要灭的法。"于是，优波离居士已见法、得法、知法、深入法，度疑惑、离犹豫，在导师的教法中得到无畏，不依赖他人，对世尊说："尊者，现在我们该走了，我们有许多事务和责任要处理。""居士，你认为现在是时候了，就去吧。"
70. 然后，优波离居士欢喜赞叹世尊所说，从座位上起身，向世尊礼拜，右绕后离开，回到自己的住所。到达后，他对门卫说："朋友门卫，从今天起，我关闭大门不让尼干子和尼干子尼进入，但对世尊、比丘、比丘尼、优婆塞、优婆夷开放大门。如果有尼干子来，你要这样对他说：'尊者请止步，不要进来。从今天起，优波离居士已成为沙门乔达摩的弟子。大门对尼干子和尼干子尼关闭，但对世尊、比丘、比丘尼、优婆塞、优婆夷开放。尊者，如果你需要食物，就在这里等候，他们会把食物带来这里。'"门卫回答说："是的，先生。"
71. 尼干子长苦行者听说："据说优波离居士已成为沙门乔达摩的弟子。"于是，尼干子长苦行者前往尼干子若提子那里，到达后对尼干子若提子说："尊者，我听说优波离居士已成为沙门乔达摩的弟子。""苦行者，优波离居士成为沙门乔达摩的弟子是不可能的，这是不会发生的。但沙门乔达摩成为优波离居士的弟子倒是有可能的。"尼干子长苦行者第二次...第三次对尼干子若提子说："尊者，我听说...沙门乔达摩成为优波离居士的弟子倒是有可能的。""那么，尊者，我去看看优波离居士是否真的成为了沙门乔达摩的弟子。""去吧，苦行者，看看优波离居士是否真的成为了沙门乔达摩的弟子。"

72. Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Na me, āvuso, piṇḍakena attho’’ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handa cāhaṃ , tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’ti. ‘‘Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī’’ti.



以下是完整的直译：
72. 于是，尼干子长苦行者前往优波离居士的住所。门卫远远地看见尼干子长苦行者走来，看见后对尼干子长苦行者说："尊者请止步，不要进来。从今天起，优波离居士已成为沙门乔达摩的弟子。大门对尼干子和尼干子尼关闭，但对世尊、比丘、比丘尼、优婆塞、优婆夷开放。尊者，如果你需要食物，就在这里等候，他们会把食物带来这里。"长苦行者说："朋友，我不需要食物。"说完后转身离开，前往尼干子若提子那里。到达后对尼干子若提子说："尊者，优波离居士确实已成为沙门乔达摩的弟子，这是真的。尊者，我没能见到他。尊者，我不喜欢优波离居士会反驳沙门乔达摩的教义。尊者，沙门乔达摩是个魔术师，他知道一种能吸引其他教派弟子的魔法。尊者，优波离居士已被沙门乔达摩用魔法吸引了。""苦行者，优波离居士成为沙门乔达摩的弟子是不可能的，这是不会发生的。但沙门乔达摩成为优波离居士的弟子倒是有可能的。"尼干子长苦行者第二次对尼干子若提子说："尊者，确实是这样...沙门乔达摩成为优波离居士的弟子倒是有可能的。"尼干子长苦行者第三次对尼干子若提子说："尊者，确实是这样...沙门乔达摩成为优波离居士的弟子倒是有可能的。""那么，苦行者，我亲自去看看优波离居士是否真的成为了沙门乔达摩的弟子。"
于是，尼干子若提子带着一大群尼干子前往优波离居士的住所。门卫远远地看见尼干子若提子走来，看见后对尼干子若提子说："尊者请止步，不要进来。从今天起，优波离居士已成为沙门乔达摩的弟子。大门对尼干子和尼干子尼关闭，但对世尊、比丘、比丘尼、优婆塞、优婆夷开放。尊者，如果你需要食物，就在这里等候，他们会把食物带来这里。""那么，朋友门卫，你去找优波离居士，告诉他：'尊者，尼干子若提子带着一大群尼干子站在外面的门廊，他想见你。'"门卫回答尼干子若提子说："是的，尊者。"然后去找优波离居士，到达后对优波离居士说："尊者，尼干子若提子带着一大群尼干子站在外面的门廊，他想见你。""那么，朋友门卫，你在中间的门厅准备座位。""是的，尊者。"门卫听从优波离居士的指示，在中间的门厅准备好座位后，回到优波离居士那里说："尊者，中间门厅的座位已经准备好了。现在你认为是时候了就去吧。"

73. Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – ‘‘tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’’’ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā [pamajjitvā (sī. pī.)] pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – ‘‘ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā’’ti.

74. ‘‘Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.



以下是完整的直译：
73. 然后，优波离居士来到中间的门厅，到达后，他自己坐在那里最高贵、最优秀、最上等、最精致的座位上，然后对门卫说："那么，朋友门卫，你去找尼干子若提子，到达后对尼干子若提子这样说：'尊者，优波离居士说：尊者，请进来，如果你愿意的话。'"门卫回答优波离居士说："是的，尊者。"然后去找尼干子若提子，到达后对尼干子若提子说："尊者，优波离居士说：'尊者，请进来，如果你愿意的话。'"于是，尼干子若提子带着一大群尼干子来到中间的门厅。这时，优波离居士——以前每当他远远看见尼干子若提子走来时，就会起身迎接，用上衣擦拭最高贵、最优秀、最上等、最精致的座位，恭敬地请他坐下——现在却自己坐在最高贵、最优秀、最上等、最精致的座位上，对尼干子若提子说："尊者，这里有座位，如果你愿意的话，请坐。"听到这话，尼干子若提子对优波离居士说："居士，你疯了！居士，你糊涂了！你说'尊者，我要去驳斥沙门乔达摩的论点'，去了之后却被一个巨大的论辩网套住回来了。居士，就像一个去取蛋的人回来时蛋已被取走，或者居士，就像一个去取眼睛的人回来时眼睛已被取走。同样地，居士，你说'尊者，我要去驳斥沙门乔达摩的论点'，去了之后却被一个巨大的论辩网套住回来了。居士，你已被沙门乔达摩用魔法吸引了。"
74. "尊者，这是美好的魔法；尊者，这是善良的魔法；尊者，我希望我亲爱的亲戚朋友们也被这魔法吸引；这将给我亲爱的亲戚朋友们带来长久的利益和快乐；尊者，如果所有的刹帝利都被这魔法吸引，这将给所有刹帝利带来长久的利益和快乐；尊者，如果所有的婆罗门...吠舍...首陀罗都被这魔法吸引，这将给所有首陀罗带来长久的利益和快乐；尊者，如果包括天神、魔罗、梵天在内的整个世界，包括沙门、婆罗门、天神和人类都被这魔法吸引，这将给包括天神、魔罗、梵天在内的整个世界，包括沙门、婆罗门、天神和人类带来长久的利益和快乐。因此，尊者，我要给你讲一个比喻。有智慧的人通过比喻能理解所说的意思。

75. ‘‘Bhūtapubbaṃ , bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti.

‘‘Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo , no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā’’ti.

‘‘Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā’’ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tena hi, bhante, suṇohi yassāhaṃ sāvako’’ti –



以下是完整的直译：
75. "尊者，从前有一个年老衰弱的婆罗门，他有一个年轻的妻子，她怀孕了，快要生产。尊者，那个年轻女子对婆罗门说：'婆罗门，你去市场买一只小猴子来，它将成为我孩子的玩具。'听到这话，那个婆罗门对年轻女子说：'夫人，请等到你生产后。夫人，如果你生个男孩，我就去市场给你买只小公猴，作为你儿子的玩具。但是夫人，如果你生个女孩，我就去市场给你买只小母猴，作为你女儿的玩具。'尊者，第二次...第三次，那个年轻女子对婆罗门说：'婆罗门，你去市场买一只小猴子来，它将成为我孩子的玩具。'于是，尊者，那个婆罗门因为爱恋和迷恋那个年轻女子，就去市场买了一只小猴子，带回来后对年轻女子说：'夫人，这是我从市场给你买来的小猴子，它将成为你孩子的玩具。'听到这话，尊者，那个年轻女子对婆罗门说：'婆罗门，你带着这只小猴子去找染工之子赤手。到了那里，对染工之子赤手这样说：我希望，朋友赤手，你能把这只小猴子染成黄色，然后捶打、反复捶打，使它两面都光滑。'
"然后，尊者，那个婆罗门因为爱恋和迷恋那个年轻女子，就带着小猴子去找染工之子赤手。到了那里，对染工之子赤手说：'朋友赤手，我希望你能把这只小猴子染成黄色，然后捶打、反复捶打，使它两面都光滑。'听到这话，尊者，染工之子赤手对婆罗门说：'先生，这只小猴子能够染色，但不能承受捶打，也不能被擦光滑。'同样地，尊者，愚蠢的尼干子的论点只能在愚人面前站得住脚，而不能在智者面前站得住脚，不能经得起质疑，也不能经得起推敲。然后，尊者，那个婆罗门过了一段时间后，带着一对新衣服去找染工之子赤手。到了那里，对染工之子赤手说：'朋友赤手，我希望你能把这对新衣服染成黄色，然后捶打、反复捶打，使它两面都光滑。'听到这话，尊者，染工之子赤手对婆罗门说：'先生，这对新衣服能够染色，也能承受捶打，还能被擦光滑。'同样地，尊者，那位世尊、阿罗汉、正等正觉者的论点能在智者面前站得住脚，而不是在愚人面前，能经得起质疑，也能经得起推敲。"
"居士，这个包括国王在内的集会都知道'优波离居士是尼干子若提子的弟子'。那么居士，我们应该认为你是谁的弟子呢？"听到这话，优波离居士从座位上站起来，整理上衣搭在一肩，双手合十朝向世尊所在的方向，对尼干子若提子说："那么，尊者，请听我说我是谁的弟子"：

76.

‘‘Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

Vesamantarassa [vessantarassa (sī. pī.)] vimalassa, bhagavato tassa sāvakohamasmi.

‘‘Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

Katasamaṇassa manujassa, antimasārīrassa narassa;

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

‘‘Asaṃsayassa kusalassa, venayikassa sārathivarassa;

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa [pabhāsakarassa (sī. syā. pī.)];

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

‘‘Nisabhassa appameyyassa, gambhīrassa monapattassa;

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

‘‘Nāgassa pantasenassa, khīṇasaṃyojanassa muttassa;

Paṭimantakassa [paṭimantassa (ka.)] dhonassa, pannadhajassa vītarāgassa;

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

‘‘Isisattamassa akuhassa, tevijjassa brahmapattassa;

Nhātakassa [nahātakassa (sī. syā. pī.)] padakassa, passaddhassa viditavedassa;

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

‘‘Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

Satimato vipassissa, anabhinatassa no apanatassa;

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi .

‘‘Samuggatassa [sammaggatassa (sī. syā. pī.)] jhāyissa, ananugatantarassa suddhassa;

Asitassa hitassa [appahīnassa (sī. pī.), appabhītassa (syā.)], pavivittassa aggappattassa;

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

‘‘Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

‘‘Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī’’ti.

77. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti? ‘‘Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi , tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī’’ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti [uggañchi (sī. syā. pī.)].

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Kukkuravatikasuttaṃ

78. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā [palikuṇṭhitvā (syā. kaṃ.), paliguṇṭhitvā (ka.)] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ , bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?



以下是完整的直译：
76.
"我是那位世尊的弟子,
他智慧深远、无痴惑,
已破除障碍、获得胜利,
无忧无虑、心意平等,
戒行圆满、智慧善巧,
超越凡俗、清净无垢。
我是那位世尊的弟子,
他无疑惑、心满意足,
已舍世间欲、喜悦自在,
修行圆满、人中之人,
最后肉身、无可比拟,
远离尘垢。
我是那位世尊的弟子,
他无犹豫、善巧方便,
调御丈夫、无上导师,
妙法清净、无有疑惑,
光明照耀、摧毁我慢,
勇猛精进。
我是那位世尊的弟子,
他如公牛、不可测量,
深奥难测、证得寂默,
带来安稳、通达吠陀,
安住正法、自我约束,
超越束缚、获得解脱。
我是那位世尊的弟子,
他如龙象、远离尘嚣,
断尽结缚、获得解脱,
善于论辩、洗涤清净,
放下旗帜、离欲清净,
调伏自我、无有戏论。
我是那位世尊的弟子,
他是第七仙人、不虚伪,
具三明、证得梵天境界,
沐浴清净、善解词句,
心得安息、通达吠陀,
如帝释天。
我是那位世尊的弟子,
他是圣者、自我修养,
已达目标、善于解说,
具足正念、洞察一切,
不偏不倚、不受动摇,
自在无碍。
我是那位世尊的弟子,
他善入禅定、超越一切,
内心清净、无所依附,
远离尘嚣、达到至高,
度过彼岸、引导他人。
我是那位世尊的弟子,
他寂静安详、智慧广大,
大智慧者、远离贪欲,
如来、善逝、无与伦比,
无可比拟、勇猛无畏,
精通微妙。
我是那位世尊的弟子,
他断除渴爱、觉悟圆满,
远离烦恼、不受污染,
值得供养、超凡入圣,
至高无上、无可比拟,
获得最高荣耀。"
77. "居士,你是什么时候想出这些赞美沙门乔达摩的话的?" "尊者,就像有各种各样的花堆成一大堆,一个熟练的花匠或花匠的学徒能编织出一个美丽的花环。同样地,尊者,那位世尊有无数种美德,有数百种美德。尊者,谁能不赞美值得赞美的人呢?"这时,尼干子若提子因无法忍受对世尊的尊敬,当场口吐鲜血。
第六 优波离经完。
7. 狗行者经
78. 如是我闻。一时,世尊住在拘利族人中,在一个名叫哈利达瓦萨那的拘利族聚落。那时,拘利族人子富楼那修牛行,裸行者犀尼耶修狗行,一起来到世尊所在的地方。到达后,拘利族人子富楼那修牛行向世尊行礼,然后坐在一旁。而裸行者犀尼耶修狗行与世尊互相问候。寒暄完毕后,他像狗一样蹲下,坐在一旁。坐在一旁的拘利族人子富楼那修牛行对世尊说:"尊者,这位裸行者犀尼耶修狗行是一个苦行者,他吃放在地上的食物。他长期完全遵守这种狗行。他的来世会怎样,他的未来如何?" "够了,富楼那,放下这个问题吧,不要问我这个。"拘利族人子富楼那修牛行第二次...第三次对世尊说:"尊者,这位裸行者犀尼耶修狗行是一个苦行者,他吃放在地上的食物。他长期完全遵守这种狗行。他的来世会怎样,他的未来如何?"

79. ‘‘Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ , kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa [sāyaṃ (ka.)] hoti micchādiṭṭhi. Micchādiṭṭhissa [micchādiṭṭhikassa (sī.)] kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

80. ‘‘Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ [gvākappaṃ (ka.)] bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti , sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, seniya , nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā’’ti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –



以下是完整的直译：
79. "富楼那,我确实不能回避你的问题。够了,富楼那,放下这个问题吧,不要问我这个。但是我还是会回答你。在这里,富楼那,有人完全地、不间断地修习狗行,完全地、不间断地修习狗戒,完全地、不间断地修习狗心,完全地、不间断地修习狗的行为。他完全地、不间断地修习了狗行,完全地、不间断地修习了狗戒,完全地、不间断地修习了狗心,完全地、不间断地修习了狗的行为后,身坏命终,会投生到狗的同伴中。如果他有这样的见解:'通过这种戒律、禁戒、苦行或梵行,我将成为天神或某种天神',这就是他的邪见。富楼那,我说持邪见者会有两种去处之一:地狱或畜生道。因此,富楼那,如果狗行成功了,就会导向狗的同伴;如果失败了,就会导向地狱。"听到这话,裸行者犀尼耶修狗行哭泣流泪。
然后,世尊对拘利族人子富楼那修牛行说:"富楼那,这就是我不想回答你的原因。够了,富楼那,放下这个问题吧,不要问我这个。""尊者,我不是因为世尊这样对我说而哭泣。但是,尊者,我长期完全遵守这种狗行。尊者,这位拘利族人子富楼那修牛行。他长期完全遵守这种牛行。他的来世会怎样,他的未来如何?""够了,犀尼耶,放下这个问题吧,不要问我这个。"裸行者犀尼耶第二次...第三次对世尊说:"尊者,这位拘利族人子富楼那修牛行。他长期完全遵守这种牛行。他的来世会怎样,他的未来如何?"
80. "犀尼耶,我确实不能回避你的问题。够了,犀尼耶,放下这个问题吧,不要问我这个。但是我还是会回答你。在这里,犀尼耶,有人完全地、不间断地修习牛行,完全地、不间断地修习牛戒,完全地、不间断地修习牛心,完全地、不间断地修习牛的行为。他完全地、不间断地修习了牛行,完全地、不间断地修习了牛戒,完全地、不间断地修习了牛心,完全地、不间断地修习了牛的行为后,身坏命终,会投生到牛的同伴中。如果他有这样的见解:'通过这种戒律、禁戒、苦行或梵行,我将成为天神或某种天神',这就是他的邪见。犀尼耶,我说持邪见者会有两种去处之一:地狱或畜生道。因此,犀尼耶,如果牛行成功了,就会导向牛的同伴;如果失败了,就会导向地狱。"听到这话,拘利族人子富楼那修牛行哭泣流泪。
然后,世尊对裸行者犀尼耶修狗行说:"犀尼耶,这就是我不想回答你的原因。够了,犀尼耶,放下这个问题吧,不要问我这个。""尊者,我不是因为世尊这样对我说而哭泣。但是,尊者,我长期完全遵守这种牛行。尊者,我对世尊有如此的信心;世尊能够以这样的方式说法,使我能够放弃这种牛行,这位裸行者犀尼耶也能放弃他的狗行。""那么,富楼那,请听着,仔细思考,我要说了。""是的,尊者。"拘利族人子富楼那修牛行回答世尊。世尊说:

81. ‘‘Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati .

‘‘Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ.)] kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā . Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

‘‘Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho , puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

‘‘Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

‘‘Katamañca , puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.



以下是完整的直译：
81. "富楼那,有四种业,是我自己证知、证悟后宣说的。哪四种?富楼那,有黑业黑报;富楼那,有白业白报;富楼那,有黑白业黑白报;富楼那,有非黑非白业非黑非白报,导向业的灭尽。
"富楼那,什么是黑业黑报?在这里,富楼那,某人造作有害的身行,造作有害的语行,造作有害的意行。他造作了有害的身行,造作了有害的语行,造作了有害的意行后,投生到有害的世界。投生到有害的世界后,有害的触接触他。被有害的触接触后,他感受有害的、纯粹痛苦的感受,就像地狱众生一样。富楼那,这就是有情随其所作而投生;他造作什么就投生到哪里,投生后触接触他。富楼那,我这样说:'有情是业的继承者'。富楼那,这被称为黑业黑报。
"富楼那,什么是白业白报?在这里,富楼那,某人造作无害的身行,造作无害的语行,造作无害的意行。他造作了无害的身行,造作了无害的语行,造作了无害的意行后,投生到无害的世界。投生到无害的世界后,无害的触接触他。被无害的触接触后,他感受无害的、纯粹快乐的感受,就像遍净天的天神一样。富楼那,这就是有情随其所作而投生;他造作什么就投生到哪里,投生后触接触他。富楼那,我这样说:'有情是业的继承者'。富楼那,这被称为白业白报。
"富楼那,什么是黑白业黑白报?在这里,富楼那,某人造作既有害又无害的身行,造作既有害又无害的语行,造作既有害又无害的意行。他造作了既有害又无害的身行,造作了既有害又无害的语行,造作了既有害又无害的意行后,投生到既有害又无害的世界。投生到既有害又无害的世界后,既有害又无害的触接触他。被既有害又无害的触接触后,他感受既有害又无害的、苦乐掺杂的感受,就像某些人类、某些天神和某些堕落者一样。富楼那,这就是有情随其所作而投生;他造作什么就投生到哪里,投生后触接触他。富楼那,我这样说:'有情是业的继承者'。富楼那,这被称为黑白业黑白报。
"富楼那,什么是非黑非白业非黑非白报,导向业的灭尽?富楼那,为了断除那黑业黑报而生起的意志,为了断除那白业白报而生起的意志,为了断除那黑白业黑白报而生起的意志——富楼那,这被称为非黑非白业非黑非白报,导向业的灭尽。富楼那,这就是我自己证知、证悟后宣说的四种业。"

82. Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, seniya , aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Abhayarājakumārasuttaṃ

83. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’’’ti. ‘‘Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’’ti? ‘‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, devadatto byākato – ‘‘āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto’’ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’nti. ‘‘Evaṃ, bhante’’ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.



以下是完整的直译：
82. 听到这些,拘利族人子富楼那修牛行对世尊说:"太奇妙了,尊者!太奇妙了,尊者!就像,尊者...请世尊接受我为优婆塞,从今天起终生归依。"而裸行者犀尼耶修狗行对世尊说:"太奇妙了,尊者!太奇妙了,尊者!就像,尊者...已被阐明。尊者,我归依世尊、法和比丘僧团。尊者,愿我能在世尊座下出家,愿我能受具足戒。""犀尼耶,凡是从其他教派来到这个法与律中想要出家、想要受具足戒的人,他必须四个月观察期。四个月过后,如果比丘们满意,就让他出家,授予他具足戒成为比丘。不过,我知道人与人是有差别的。"
"尊者,如果从其他教派来到这个法与律中想要出家、想要受具足戒的人必须四个月观察期,四个月过后,如果比丘们满意,就让他出家,授予他具足戒成为比丘,那么我愿意观察四年。四年过后,如果比丘们满意,就让他们让我出家,授予我具足戒成为比丘。"裸行者犀尼耶修狗行获准在世尊座下出家,获准受具足戒。受具足戒不久,尊者犀尼耶独处、远离、不放逸、热忱、专注地生活,不久就证得——这是善男子正确地从在家生活出家的目的——无上梵行的终极,在现法中自己证知、证悟、成就并安住。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者犀尼耶成为阿罗汉之一。
第七 狗行者经完。
8. 无畏王子经
83. 如是我闻。一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,无畏王子来到尼干子若提子那里。到达后,向尼干子若提子致敬,然后坐在一旁。坐在一旁的无畏王子,尼干子若提子对他说:"来吧,王子,去驳斥沙门乔达摩的论点。这样,你将获得美好的名声:'无畏王子驳斥了如此有大神通、如此有大威力的沙门乔达摩的论点。'""但是,尊者,我怎么能驳斥如此有大神通、如此有大威力的沙门乔达摩的论点呢?""来吧,王子,你去沙门乔达摩那里。到达后,这样对沙门乔达摩说:'尊者,如来会说那些令他人不喜欢、不愉快的话吗?'如果沙门乔达摩这样回答你:'王子,如来会说那些令他人不喜欢、不愉快的话',那么你就这样对他说:'那么,尊者,你和凡夫有什么区别呢?因为凡夫也会说那些令他人不喜欢、不愉快的话。'如果沙门乔达摩这样回答你:'不,王子,如来不会说那些令他人不喜欢、不愉快的话',那么你就这样对他说:'那么,尊者,为什么你说提婆达多"注定堕落,注定下地狱,注定在地狱中一劫,不可救药"?因为你说这些话,提婆达多生气、不高兴。'王子,沙门乔达摩面对这个两难问题,既不能吐出,也不能吞下。就像一个人喉咙里卡着一个铁钩,既不能吐出,也不能吞下。同样地,王子,沙门乔达摩面对这个两难问题,既不能吐出,也不能吞下。""是的,尊者。"无畏王子回答尼干子若提子,然后从座位上起身,向尼干子若提子致敬,右绕后离开,前往世尊所在的地方。到达后,向世尊致敬,然后坐在一旁。

84. Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ [suriyaṃ (sī. syā. kaṃ. pī.)] ulloketvā etadahosi – ‘‘akālo kho ajja bhagavato vādaṃ āropetuṃ . Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī’’ti bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhatta’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

85. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’’ti? ‘‘Na khvettha, rājakumāra, ekaṃsenā’’ti. ‘‘Ettha, bhante, anassuṃ nigaṇṭhā’’ti. ‘‘Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – ‘ettha , bhante, anassuṃ nigaṇṭhā’’’ti? ‘‘Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – ‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā kathaṃ panāhaṃ , bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti? ‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’’nti.



以下是完整的直译：
84. 无畏王子坐在一旁时,看了看太阳,心想:"现在不是驳斥世尊论点的时候。明天我要在自己家里驳斥世尊的论点。"于是对世尊说:"尊者,请世尊接受我明天的邀请,带三位比丘一起来用餐。"世尊以沉默表示接受。然后无畏王子知道世尊已接受邀请,就从座位上起身,向世尊致敬,右绕后离开。第二天早晨,世尊穿好衣服,拿着衣钵,来到无畏王子的住处。到达后,坐在准备好的座位上。然后无畏王子亲手以美味的硬食软食供养世尊,使其满足。无畏王子见世尊用完餐,放下手中的钵,就拿了一个低矮的座位,坐在一旁。
85. 坐在一旁的无畏王子对世尊说:"尊者,如来会说那些令他人不喜欢、不愉快的话吗?""王子,这个问题不能一概而论。""尊者,在这一点上尼干子们失败了。""王子,你为什么说'在这一点上尼干子们失败了'?""尊者,我去了尼干子若提子那里。到达后,向尼干子若提子致敬,然后坐在一旁。尊者,坐在一旁的我,尼干子若提子对我说:'来吧,王子,去驳斥沙门乔达摩的论点。这样,你将获得美好的名声:无畏王子驳斥了如此有大神通、如此有大威力的沙门乔达摩的论点。'听到这话,尊者,我对尼干子若提子说:'但是,尊者,我怎么能驳斥如此有大神通、如此有大威力的沙门乔达摩的论点呢?''来吧,王子,你去沙门乔达摩那里。到达后,这样对沙门乔达摩说:尊者,如来会说那些令他人不喜欢、不愉快的话吗?如果沙门乔达摩这样回答你:王子,如来会说那些令他人不喜欢、不愉快的话,那么你就这样对他说:那么,尊者,你和凡夫有什么区别呢?因为凡夫也会说那些令他人不喜欢、不愉快的话。如果沙门乔达摩这样回答你:不,王子,如来不会说那些令他人不喜欢、不愉快的话,那么你就这样对他说:那么,尊者,为什么你说提婆达多"注定堕落,注定下地狱,注定在地狱中一劫,不可救药"?因为你说这些话,提婆达多生气、不高兴。王子,沙门乔达摩面对这个两难问题,既不能吐出,也不能吞下。就像一个人喉咙里卡着一个铁钩,既不能吐出,也不能吞下。同样地,王子,沙门乔达摩面对这个两难问题,既不能吐出,也不能吞下。'"

86. Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – ‘‘taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ [kathalaṃ (ka.)] vā mukhe āhareyya, kinti naṃ kareyyāsī’’ti? ‘‘Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ [āharituṃ (syā. kaṃ.)], vāmena hatthena sīsaṃ pariggahetvā [paggahetvā (sī.)] dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā’’ti. ‘‘Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā’’ti.

87. ‘‘Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante , bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti?

‘‘Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna’’nti?

‘‘Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgāna’’nti.

‘‘Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – ‘kiṃ nāmidaṃ rathassa aṅgapaccaṅga’nti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā’’ti?

‘‘Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā’’ti .

‘‘Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti.

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Bahuvedanīyasuttaṃ



以下是完整的直译：
86. 那时,一个年幼的婴儿躺在无畏王子的膝上。世尊对无畏王子说:"王子,你怎么看,如果这个婴儿因为你或保姆的疏忽而把木头或石子放进嘴里,你会怎么做?""尊者,我会把它取出来。如果我不能立即取出,我会用左手固定他的头,用右手弯曲手指,即使流血也要把它取出来。为什么?因为,尊者,我对这个婴儿有怜悯之心。""同样地,王子,如来知道某些话是虚假的、不真实的、无益的,而且令他人不喜欢、不愉快,如来就不说那样的话。即使如来知道某些话是真实的、如实的,但无益的,而且令他人不喜欢、不愉快,如来也不说那样的话。但是如来知道某些话是真实的、如实的、有益的,虽然令他人不喜欢、不愉快,如来会选择适当的时机说那样的话。如来知道某些话是虚假的、不真实的、无益的,虽然令他人喜欢、愉快,如来不说那样的话。即使如来知道某些话是真实的、如实的,但无益的,虽然令他人喜欢、愉快,如来也不说那样的话。但是如来知道某些话是真实的、如实的、有益的,而且令他人喜欢、愉快,如来会选择适当的时机说那样的话。为什么?因为,王子,如来对众生有怜悯之心。"
87. "尊者,那些刹帝利贤者、婆罗门贤者、居士贤者和沙门贤者准备好问题来问如来,尊者世尊是否预先就想到:'他们会来问我这样的问题,我会这样回答他们',还是当场就能回答?""那么,王子,我反问你,你觉得合适就回答。王子,你怎么看,你精通车辆的各个部件吗?""是的,尊者,我精通车辆的各个部件。""王子,你怎么看,如果有人来问你:'这个车辆的部件叫什么名字?'你是否预先就想到:'他们会来问我这样的问题,我会这样回答他们',还是当场就能回答?""尊者,我是一个著名的车夫,精通车辆的各个部件。我完全了解车辆的所有部件。我会当场就能回答。""同样地,王子,那些刹帝利贤者、婆罗门贤者、居士贤者和沙门贤者准备好问题来问如来,如来当场就能回答。为什么?因为,王子,如来已经完全通达了法界,由于完全通达了法界,所以如来当场就能回答。"
听到这些,无畏王子对世尊说:"太奇妙了,尊者!太奇妙了,尊者!...从今天起终生归依。"
第八 无畏王子经完。
9. 多受经

88. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati [gahapati (syā. kaṃ. pī.)], vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante , adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.

89. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena , tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti’’.



以下是完整的直译：
88. 如是我闻。一时,世尊住在舍卫城(现在的萨赫特-默赫特)祇树给孤独园。那时,五支工匠来到尊者优陀夷所在的地方。到达后,向尊者优陀夷致敬,然后坐在一旁。坐在一旁的五支工匠对尊者优陀夷说:"尊者优陀夷,世尊说有几种受?" "工匠,世尊说有三种受。乐受、苦受、不苦不乐受——工匠,这就是世尊所说的三种受。"听到这话,五支工匠对尊者优陀夷说:"尊者优陀夷,世尊不是说三种受;世尊说有两种受——乐受、苦受。尊者,至于这不苦不乐受,世尊说这是寂静、殊胜的乐。"尊者优陀夷第二次对五支工匠说:"居士,世尊不是说两种受;世尊说有三种受。乐受、苦受、不苦不乐受——工匠,这就是世尊所说的三种受。"五支工匠第二次对尊者优陀夷说:"尊者优陀夷,世尊不是说三种受;世尊说有两种受——乐受、苦受。尊者,至于这不苦不乐受,世尊说这是寂静、殊胜的乐。"尊者优陀夷第三次对五支工匠说:"工匠,世尊不是说两种受;世尊说有三种受。乐受、苦受、不苦不乐受——工匠,这就是世尊所说的三种受。"五支工匠第三次对尊者优陀夷说:"尊者优陀夷,世尊不是说三种受;世尊说有两种受——乐受、苦受。尊者,至于这不苦不乐受,世尊说这是寂静、殊胜的乐。"尊者优陀夷既不能说服五支工匠,五支工匠也不能说服尊者优陀夷。
89. 尊者阿难听到了尊者优陀夷与五支工匠的这番对话。然后尊者阿难来到世尊所在的地方。到达后,向世尊致敬,然后坐在一旁。坐在一旁的尊者阿难将尊者优陀夷与五支工匠的全部对话告诉了世尊。听到这些,世尊对尊者阿难说:"阿难,五支工匠有一种方式没有赞同优陀夷,优陀夷也有一种方式没有赞同五支工匠。阿难,我以一种方式说有两种受,我也以一种方式说有三种受,我也以一种方式说有五种受,我也以一种方式说有六种受,我也以一种方式说有十八种受,我也以一种方式说有三十六种受,我也以一种方式说有一百零八种受。阿难,我就是这样以不同方式教导法。阿难,当我这样以不同方式教导法时,那些不认同、不赞同、不随喜彼此善说、善语的人,可以预料他们会争吵、争论、争执,用言语的利刃互相攻击。阿难,当我这样以不同方式教导法时,那些认同、赞同、随喜彼此善说、善语的人,可以预料他们会和睦相处、欢喜、不争论,如水乳交融,以慈爱的眼光相视而住。"

90. ‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati . Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca ? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.



以下是完整的直译：
90. "阿难,有这五种欲。哪五种?眼识可识别的色,可爱的、可意的、悦意的、爱色的、伴随欲望的、令人贪染的;耳识可识别的声...鼻识可识别的香...舌识可识别的味...身识可识别的触,可爱的、可意的、悦意的、爱色的、伴随欲望的、令人贪染的——阿难,这就是五种欲。阿难,缘于这五种欲而生起的乐和喜悦,这被称为欲乐。
"阿难,如果有人这样说:'这是众生所能体验的最高乐和喜悦',我不认同这种说法。为什么?阿难,因为有比这种乐更殊胜、更微妙的乐。阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就并住于初禅。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说:'这是众生所能体验的最高乐和喜悦',我不认同这种说法。为什么?阿难,因为有比这种乐更殊胜、更微妙的乐。阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘寻伺寂静...成就并住于第二禅。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘离喜...成就并住于第三禅。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘舍乐...成就并住于第四禅。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘超越一切色想,灭有对想,不作意种种想,成就并住于'虚空无边处'。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘超越一切虚空无边处,成就并住于'识无边处'。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘超越一切识无边处,成就并住于'无所有处'。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说...阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘超越一切无所有处,成就并住于非想非非想处。阿难,这就是比那种乐更殊胜、更微妙的乐。
"阿难,如果有人这样说:'这是众生所能体验的最高乐和喜悦',我不认同这种说法。为什么?阿难,因为有比这种乐更殊胜、更微妙的乐。阿难,什么是比这种乐更殊胜、更微妙的乐?阿难,在这里,比丘超越一切非想非非想处,成就并住于想受灭。阿难,这就是比那种乐更殊胜、更微妙的乐。

91. ‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ.

10. Apaṇṇakasuttaṃ

92. 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’ti. 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.

93. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – ‘‘atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā’’ti? ‘‘Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā’’ti. ‘‘Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo’’?

94. ‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘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 sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’’ti? ‘‘Evaṃ, bhante’’.



以下是完整的直译：
91. "阿难,有这种可能,其他教派的游行者可能会这样说:'沙门乔达摩说想受灭,并将其归类为乐。这是什么?这是怎么回事?'阿难,当其他教派的游行者这样说时,应该这样回答他们:'朋友们,世尊不是仅仅指乐受而将其归类为乐;朋友们,无论在哪里可以获得乐,如来就将那里归类为乐。'"
世尊说了这些。尊者阿难满意并欢喜世尊所说。
第九 多受经完。
10. 无疑经
92. 如是我闻。一时,世尊与大比丘僧团一起在拘萨罗国游行,来到一个名叫沙罗的拘萨罗婆罗门村庄。沙罗村的婆罗门居士们听说:"据说,沙门乔达摩,释迦子,从释迦族出家,与大比丘僧团一起在拘萨罗国游行,已经到达沙罗。关于这位乔达摩尊者,有这样美好的名声流传:'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他以自己的智慧证知、证悟、宣说这个包括天、魔、梵天,以及沙门、婆罗门、天、人在内的世界。他宣说初善、中善、后善,有义、有文的法,开示完全圆满清净的梵行。见到这样的阿罗汉是好事。"于是沙罗村的婆罗门居士们来到世尊所在的地方。到达后,有些人向世尊致敬,然后坐在一旁;有些人与世尊互相问候,互相寒暄后坐在一旁;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。
93. 对坐在一旁的沙罗村婆罗门居士们,世尊这样说:"居士们,你们有没有喜欢的导师,对他有理由的信心?""尊者,我们没有喜欢的导师,对他有理由的信心。""居士们,既然你们没有得到喜欢的导师,那么你们应该接受并实践这个无疑法。居士们,因为无疑法被完全接受并实践,将会长期有益于你们,带来幸福。居士们,什么是无疑法?"
94. "居士们,有一些沙门、婆罗门持这样的论点、这样的见解:'没有布施,没有祭祀,没有供养;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,他们以自己的智慧证知、证悟、宣说今世和来世。'居士们,另一些沙门、婆罗门则与这些沙门、婆罗门持完全相反的论点。他们这样说:'有布施,有祭祀,有供养;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,他们以自己的智慧证知、证悟、宣说今世和来世。'居士们,你们怎么看?这些沙门、婆罗门是不是持完全相反的论点?""是的,尊者。"

95. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ [yadidaṃ (ka.)] kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā [abhinibbajjetvā (syā. kaṃ.), abhinibbijjitvā (ka.)] yamidaṃ [yadidaṃ (ka.)] kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti [paññāpeti (ka.)]; sāssa hoti asaddhammasaññatti [assaddhammapaññatti (ka.)]. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime [evaṃ’si’me’ (sī. syā. kaṃ. pī.)] aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.



以下是完整的直译：
95. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'没有布施,没有祭祀...他们以自己的智慧证知、证悟、宣说今世和来世。'他们可以预期什么?他们会避开身善行、语善行、意善行这三种善法,而接受并实践身恶行、语恶行、意恶行这三种不善法。为什么?因为这些尊贵的沙门、婆罗门看不到不善法的过患、低劣、污秽,也看不到善法的出离、功德、清净方面。虽然有来世,但他们的见解是'没有来世';这是他们的邪见。虽然有来世,但他们思维'没有来世';这是他们的邪思维。虽然有来世,但他们说'没有来世';这是他们的邪语。虽然有来世,但他们说'没有来世';他们与那些知晓来世的阿罗汉作对。虽然有来世,但他们教导他人'没有来世';这是他们的非法教导。通过这种非法教导,他们抬高自己,贬低他人。这样,他们之前的善戒已经舍弃,恶戒已经建立 - 这种邪见、邪思维、邪语、与圣者作对、非法教导、抬高自己、贬低他人。因为邪见的缘故,这些众多的恶不善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果没有来世,那么这个人在身坏命终之后会安然无恙;如果有来世,那么这个人在身坏命终之后会投生到恶趣、恶道、堕处、地狱。姑且不论来世是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者谴责 - 一个恶戒的人,持邪见,主张虚无。'如果真的有来世,那么这个人在两方面都失败了 - 他在现世被智者谴责,在身坏命终之后会投生到恶趣、恶道、堕处、地狱。这样,他错误地接受并实践了这个无疑法,只占据了一边,放弃了善处。

96. ‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko , evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.



以下是完整的直译：
96. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'有布施...他们以自己的智慧证知、证悟、宣说今世和来世。'他们可以预期什么?他们会避开身恶行、语恶行、意恶行这三种不善法,而接受并实践身善行、语善行、意善行这三种善法。为什么?因为这些尊贵的沙门、婆罗门看到了不善法的过患、低劣、污秽,也看到了善法的出离、功德、清净方面。因为有来世,所以他们的见解是'有来世';这是他们的正见。因为有来世,所以他们思维'有来世';这是他们的正思维。因为有来世,所以他们说'有来世';这是他们的正语。因为有来世,所以他们说'有来世';他们不与那些知晓来世的阿罗汉作对。因为有来世,所以他们教导他人'有来世';这是他们的正法教导。通过这种正法教导,他们既不抬高自己,也不贬低他人。这样,他们之前的恶戒已经舍弃,善戒已经建立 - 这种正见、正思维、正语、不与圣者作对、正法教导、不抬高自己、不贬低他人。因为正见的缘故,这些众多的善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果有来世,那么这个人在身坏命终之后会投生到善趣、天界。姑且不论来世是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者称赞 - 一个有戒的人,持正见,主张有来世。'如果真的有来世,那么这个人在两方面都成功了 - 他在现世被智者称赞,在身坏命终之后会投生到善趣、天界。这样,他正确地接受并实践了这个无疑法,占据了两边,放弃了不善处。

97. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato [pāṇamatimāpayato (sī. pī.), pāṇamatipātāpayato (syā. kaṃ.), pāṇamatipāpayato (ka.)], adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena [saccavācena (ka.)] natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’.



以下是完整的直译：
97. "居士们,有一些沙门、婆罗门持这样的论点、这样的见解:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲伤或教唆他人使人悲伤,自己使人疲惫或教唆他人使人疲惫,自己使人颤抖或教唆他人使人颤抖,自己杀生,偷盗,破门而入,抢劫,打家劫舍,埋伏抢劫,奸淫他人妻子,说谎;做这些事的人并不造恶。即使有人用边缘锋利如剃刀的轮子,把这地上的生命切成一堆肉,也不会因此而有罪,罪不会因此而来。即使有人到恒河南岸去杀戮、屠杀、切割、教唆切割、煮、煎烤,也不会因此而有罪,罪不会因此而来。即使有人到恒河北岸去布施、教唆布施、祭祀、教唆祭祀,也不会因此而有功德,功德不会因此而来。通过布施、自制、克己、说实话,没有功德,功德不会因此而来。'居士们,另一些沙门、婆罗门则与这些沙门、婆罗门持完全相反的论点。他们这样说:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲伤或教唆他人使人悲伤,自己使人疲惫或教唆他人使人疲惫,自己使人颤抖或教唆他人使人颤抖,自己杀生,偷盗,破门而入,抢劫,打家劫舍,埋伏抢劫,奸淫他人妻子,说谎;做这些事的人确实造恶。如果有人用边缘锋利如剃刀的轮子,把这地上的生命切成一堆肉,会因此而有罪,罪会因此而来。如果有人到恒河南岸去杀戮、屠杀、切割、教唆切割、煮、煎烤,会因此而有罪,罪会因此而来。如果有人到恒河北岸去布施、教唆布施、祭祀、教唆祭祀,会因此而有功德,功德会因此而来。通过布施、自制、克己、说实话,有功德,功德会因此而来。'居士们,你们怎么看?这些沙门、婆罗门是不是持完全相反的论点?""是的,尊者。"

98. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.



以下是完整的直译：
98. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲伤或教唆他人使人悲伤,自己使人疲惫或教唆他人使人疲惫,自己使人颤抖或教唆他人使人颤抖,自己杀生,偷盗,破门而入,抢劫,打家劫舍,埋伏抢劫,奸淫他**子,说谎;做这些事的人并不造恶。即使有人用边缘锋利如剃刀的轮子,把这地上的生命切成一堆肉,也不会因此而有罪,罪不会因此而来。即使有人到恒河南岸去杀戮、屠杀...通过布施、自制、克己、说实话,没有功德,功德不会因此而来。'他们可以预期什么?他们会避开身善行、语善行、意善行这三种善法,而接受并实践身恶行、语恶行、意恶行这三种不善法。为什么?因为这些尊贵的沙门、婆罗门看不到不善法的过患、低劣、污秽,也看不到善法的出离、功德、清净方面。虽然有业,但他们的见解是'没有业';这是他们的邪见。虽然有业,但他们思维'没有业';这是他们的邪思维。虽然有业,但他们说'没有业';这是他们的邪语。虽然有业,但他们说'没有业';他们与那些主张有业的阿罗汉作对。虽然有业,但他们教导他人'没有业';这是他们的非法教导。通过这种非法教导,他们抬高自己,贬低他人。这样,他们之前的善戒已经舍弃,恶戒已经建立 - 这种邪见、邪思维、邪语、与圣者作对、非法教导、抬高自己、贬低他人。因为邪见的缘故,这些众多的恶不善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果没有业,那么这个人在身坏命终之后会安然无恙;如果有业,那么这个人在身坏命终之后会投生到恶趣、恶道、堕处、地狱。姑且不论业是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者谴责 - 一个恶戒的人,持邪见,主张无业。'如果真的有业,那么这个人在两方面都失败了 - 他在现世被智者谴责,在身坏命终之后会投生到恶趣、恶道、堕处、地狱。这样,他错误地接受并实践了这个无疑法,只占据

99. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ , manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.



以下是完整的直译：
99. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲伤或教唆他人使人悲伤,自己使人疲惫或教唆他人使人疲惫,自己使人颤抖或教唆他人使人颤抖,自己杀生,偷盗,破门而入,抢劫,打家劫舍,埋伏抢劫,奸淫他人妻子,说谎;做这些事的人确实造恶。如果有人用边缘锋利如剃刀的轮子,把这地上的生命切成一堆肉,会因此而有罪,罪会因此而来。如果有人到恒河南岸去杀戮、屠杀、切割、教唆切割、煮、煎烤,会因此而有罪,罪会因此而来。如果有人到恒河北岸去布施、教唆布施、祭祀、教唆祭祀,会因此而有功德,功德会因此而来。通过布施、自制、克己、说实话,有功德,功德会因此而来。'他们可以预期什么?他们会避开身恶行、语恶行、意恶行这三种不善法,而接受并实践身善行、语善行、意善行这三种善法。为什么?因为这些尊贵的沙门、婆罗门看到了不善法的过患、低劣、污秽,也看到了善法的出离、功德、清净方面。因为有业,所以他们的见解是'有业';这是他们的正见。因为有业,所以他们思维'有业';这是他们的正思维。因为有业,所以他们说'有业';这是他们的正语。因为有业,所以他们说'有业';他们不与那些主张有业的阿罗汉作对。因为有业,所以他们教导他人'有业';这是他们的正法教导。通过这种正法教导,他们既不抬高自己,也不贬低他人。这样,他们之前的恶戒已经舍弃,善戒已经建立 - 这种正见、正思维、正语、不与圣者作对、正法教导、不抬高自己、不贬低他人。因为正见的缘故,这些众多的善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果有业,那么这个人在身坏命终之后会投生到善趣、天界。姑且不论业是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者称赞 - 一个有戒的人,持正见,主张有业。'如果真的有业,那么这个人在两方面都成功了 - 他在现世被智者称赞,在身坏命终之后会投生到善趣、天界。这样,他正确地接受并实践了这个无疑法,占据了两边,放弃了不善处。

100. ‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)], natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā [atthi purisaparakkamo, sabbe sattā… savasā sabalā savīriyā (syā. kaṃ. ka.)] niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.

101. ‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti ; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.



以下是完整的直译：
100. "居士们,有一些沙门、婆罗门持这样的论点、这样的见解:'没有因,没有缘使众生污染;众生无因无缘而污染。没有因,没有缘使众生清净;众生无因无缘而清净。没有力量,没有精进,没有人的力量,没有人的努力;一切众生、一切生命、一切生物、一切生灵都无自主,无力,无精进,被命运、环境和本性所决定,在六种类别中经历苦乐。'居士们,另一些沙门、婆罗门则与这些沙门、婆罗门持完全相反的论点。他们这样说:'有因,有缘使众生污染;众生有因有缘而污染。有因,有缘使众生清净;众生有因有缘而清净。有力量,有精进,有人的力量,有人的努力;并非一切众生、一切生命、一切生物、一切生灵都无自主,无力,无精进,被命运、环境和本性所决定,在六种类别中经历苦乐。'居士们,你们怎么看?这些沙门、婆罗门是不是持完全相反的论点?""是的,尊者。"
101. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'没有因,没有缘使众生污染;众生无因无缘而污染。没有因,没有缘使众生清净;众生无因无缘而清净。没有力量,没有精进,没有人的力量,没有人的努力;一切众生、一切生命、一切生物、一切生灵都无自主,无力,无精进,被命运、环境和本性所决定,在六种类别中经历苦乐。'他们可以预期什么?他们会避开身善行、语善行、意善行这三种善法,而接受并实践身恶行、语恶行、意恶行这三种不善法。为什么?因为这些尊贵的沙门、婆罗门看不到不善法的过患、低劣、污秽,也看不到善法的出离、功德、清净方面。虽然有因,但他们的见解是'没有因';这是他们的邪见。虽然有因,但他们思维'没有因';这是他们的邪思维。虽然有因,但他们说'没有因';这是他们的邪语。虽然有因,但他们说'没有因';他们与那些主张有因的阿罗汉作对。虽然有因,但他们教导他人'没有因';这是他们的非法教导。通过这种非法教导,他们抬高自己,贬低他人。这样,他们之前的善戒已经舍弃,恶戒已经建立 - 这种邪见、邪思维、邪语、与圣者作对、非法教导、抬高自己、贬低他人。因为邪见的缘故,这些众多的恶不善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果没有因,那么这个人在身坏命终之后会安然无恙;如果有因,那么这个人在身坏命终之后会投生到恶趣、恶道、堕处、地狱。姑且不论因是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者谴责 - 一个恶戒的人,持邪见,主张无因。'如果真的有因,那么这个人在两方面都失败了 - 他在现世被智者谴责,在身坏命终之后会投生到恶趣、恶道、堕处、地狱。这样,他错误地接受并实践了这个无疑法,只占据了一边,放弃了善处。

102. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu , evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

103. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva [ahañce (?)] kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ [rūpakāraṇā (ka.)] daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’’’ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.



以下是完整的直译：
102. "在这种情况下,居士们,那些持这样论点、这样见解的沙门、婆罗门:'有因,有缘使众生污染;众生有因有缘而污染。有因,有缘使众生清净;众生有因有缘而清净。有力量,有精进,有人的力量,有人的努力;并非一切众生、一切生命、一切生物、一切生灵都无自主,无力,无精进,被命运、环境和本性所决定,在六种类别中经历苦乐。'他们可以预期什么?他们会避开身恶行、语恶行、意恶行这三种不善法,而接受并实践身善行、语善行、意善行这三种善法。为什么?因为这些尊贵的沙门、婆罗门看到了不善法的过患、低劣、污秽,也看到了善法的出离、功德、清净方面。因为有因,所以他们的见解是'有因';这是他们的正见。因为有因,所以他们思维'有因';这是他们的正思维。因为有因,所以他们说'有因';这是他们的正语。因为有因,所以他们说'有因';他们不与那些主张有因的阿罗汉作对。因为有因,所以他们教导他人'有因';这是他们的正法教导。通过这种正法教导,他们既不抬高自己,也不贬低他人。这样,他们之前的恶戒已经舍弃,善戒已经建立 - 这种正见、正思维、正语、不与圣者作对、正法教导、不抬高自己、不贬低他人。因为正见的缘故,这些众多的善法就产生了。
"在这种情况下,居士们,智者这样思考:'如果有因,那么这个人在身坏命终之后会投生到善趣、天界。姑且不论因是否存在,就让这些尊贵的沙门、婆罗门的话是真的吧;但是这个人在现世就会被智者称赞 - 一个有戒的人,持正见,主张有因。'如果真的有因,那么这个人在两方面都成功了 - 他在现世被智者称赞,在身坏命终之后会投生到善趣、天界。这样,他正确地接受并实践了这个无疑法,占据了两边,放弃了不善处。
103. "居士们,有一些沙门、婆罗门持这样的论点、这样的见解:'根本没有无色界。'居士们,另一些沙门、婆罗门则与这些沙门、婆罗门持完全相反的论点。他们这样说:'确实有无色界。'居士们,你们怎么看?这些沙门、婆罗门是不是持完全相反的论点?""是的,尊者。""在这种情况下,居士们,智者这样思考:'那些持"根本没有无色界"这种论点和见解的尊贵沙门、婆罗门,这是我没有见过的;那些持"确实有无色界"这种论点和见解的尊贵沙门、婆罗门,这是我不知道的。如果我不知道不见就一味地坚持"只有这是真实的,其他都是虚妄的",那对我来说是不恰当的。如果那些持"根本没有无色界"这种论点和见解的尊贵沙门、婆罗门说的是真的,那么我肯定会投生到那些意生的色界天。如果那些持"确实有无色界"这种论点和见解的尊贵沙门、婆罗门说的是真的,那么我肯定会投生到那些想生的无色界天。我们看到因为色法而产生拿棍、拿刀、争吵、争论、争执、争辩、离间语、妄语。"在无色界中根本没有这些。"'他这样思考后,就走上了厌离色法、离欲色法、灭尽色法的道路。

104. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi . Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya [sarāgāya (syā. kaṃ.)] santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’’ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

105. ‘‘Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

106. ‘‘Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto ? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… [vitthāro ma. ni. 

以下是完整的直译：
104. "居士们,有一些沙门、婆罗门持这样的论点、这样的见解:'根本没有有的灭尽。'居士们,另一些沙门、婆罗门则与这些沙门、婆罗门持完全相反的论点。他们这样说:'确实有有的灭尽。'居士们,你们怎么看?这些沙门、婆罗门是不是持完全相反的论点?""是的,尊者。""在这种情况下,居士们,智者这样思考:'那些持"根本没有有的灭尽"这种论点和见解的尊贵沙门、婆罗门,这是我没有见过的;那些持"确实有有的灭尽"这种论点和见解的尊贵沙门、婆罗门,这是我不知道的。如果我不知道不见就一味地坚持"只有这是真实的,其他都是虚妄的",那对我来说是不恰当的。如果那些持"根本没有有的灭尽"这种论点和见解的尊贵沙门、婆罗门说的是真的,那么我肯定会投生到那些想生的无色天。如果那些持"确实有有的灭尽"这种论点和见解的尊贵沙门、婆罗门说的是真的,那么我有可能在现世就证得涅槃。那些持"根本没有有的灭尽"这种论点和见解的尊贵沙门、婆罗门,他们的见解接近贪染、接近束缚、接近欢喜、接近执著、接近取著。那些持"确实有有的灭尽"这种论点和见解的尊贵沙门、婆罗门,他们的见解接近无贪染、接近无束缚、接近无欢喜、接近无执著、接近无取著。'他这样思考后,就走上了厌离诸有、离欲诸有、灭尽诸有的道路。
105. "居士们,这世间有四种人存在。哪四种?在这里,居士们,有人折磨自己,专注于折磨自己的修行。在这里,居士们,有人折磨他人,专注于折磨他人的修行。在这里,居士们,有人既折磨自己,专注于折磨自己的修行,又折磨他人,专注于折磨他人的修行。在这里,居士们,有人既不折磨自己,不专注于折磨自己的修行,也不折磨他人,不专注于折磨他人的修行;他不折磨自己,不折磨他人,现世就无欲、寂静、清凉、感受快乐,以梵我而住。
106. "居士们,什么是折磨自己、专注于折磨自己修行的人?在这里,居士们,有人是裸行者,不守礼仪,用手擦拭...【详细内容见中部】

2.6-7 kandarakasutte] iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

‘‘Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

‘‘Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

‘‘Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 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 evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

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 dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.

Gahapativaggo niṭṭhito paṭhamo.


以下是完整的直译：
2.6-7. 这样他以各种方式折磨和煎熬自己的身体。居士们,这就叫做折磨自己、专注于折磨自己修行的人。
"居士们,什么是折磨他人、专注于折磨他人修行的人?在这里,居士们,有人是屠羊者、屠猪者...或者从事其他残忍行为的人。居士们,这就叫做折磨他人、专注于折磨他人修行的人。
"居士们,什么是既折磨自己、专注于折磨自己修行,又折磨他人、专注于折磨他人修行的人?在这里,居士们,有人是灌顶的刹帝利王...他们在棍棒和恐吓的威胁下,满脸泪水地哭泣着做事。居士们,这就叫做既折磨自己、专注于折磨自己修行,又折磨他人、专注于折磨他人修行的人。
"居士们,什么是既不折磨自己,不专注于折磨自己的修行,也不折磨他人,不专注于折磨他人的修行;不折磨自己,不折磨他人,现世就无欲、寂静、清凉、感受快乐,以梵我而住的人?在这里,居士们,如来出现于世,是阿罗汉、正等正觉...他断除了这五盖,这些使慧力羸弱的心染污,从离欲、离不善法,有寻有伺,由离生喜乐,证得并安住于初禅。由寻伺寂静,内心安静,心专一境性,无寻无伺,由定生喜乐,证得并安住于第二禅...第三禅...第四禅。
"他以如此清净、明晰、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念种种宿世,如一生、二生...如是带相带好地忆念种种宿世。他以如此清净、明晰、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向有情死生智。他以清净超人的天眼,见到有情们死时生时,低贱高贵,美丑善恶...了知有情们随业而行。他以如此清净、明晰、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。他如实了知'这是苦'...如实了知'这是导向漏尽之道'。当他如是知、如是见时,他的心从欲漏、有漏、无明漏解脱。解脱时,生起'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'居士们,这就叫做既不折磨自己,不专注于折磨自己的修行,也不折磨他人,不专注于折磨他人的修行;不折磨自己,不折磨他人,现世就无欲、寂静、清凉、感受快乐,以梵我而住的人。"
说完这番话后,娑罗村的婆罗门居士们对世尊说:"太奇妙了,乔达摩先生!太奇妙了,乔达摩先生!就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指路,在黑暗中举起油灯,让有眼者能看见东西。同样地,乔达摩先生以种种方便开示了法。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,从今日起终生皈依。"
无疑经第十完。
居士品第一结束。


Tassuddānaṃ –

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

以下是完整的直译：
其摘要如下：
坎达罗迦与那伽罗、
学童及波塔利耶、
复有耆婆迦童子、
优波离调伏及狗行者、
无畏及多受、
无疑为第十。



