2. Bhikkhuvaggo

1. Ambalaṭṭhikarāhulovādasuttaṃ

107. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

108. Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tuccha’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā [ubbūḷhavā (sī. pī.)] abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ . Apariccattaṃ kho rañño nāgassa jīvita’nti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīya’nti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti – evañhi te, rāhula, sikkhitabbaṃ.



2. 比丘品
1. 芒果林教诫罗睺罗经
107. 如是我闻。一时,世尊住王舍城(现在的拉杰吉尔)竹林松鼠栖处。当时,尊者罗睺罗住在芒果林。傍晚时分,世尊从独处起来,往芒果林尊者罗睺罗处走去。尊者罗睺罗远远看见世尊走来,见已,准备座位,并备水洗足。世尊坐在准备好的座位上。坐下后,洗了脚。尊者罗睺罗也向世尊礼拜后,坐在一旁。
108. 这时,世尊将少许剩水留在水器中,对尊者罗睺罗说:"罗睺罗,你看到这少许剩水留在水器中吗?""是的,世尊。""罗睺罗,对于那些对故意妄语不知羞耻的人,他们的沙门身份就像这样少。"然后世尊将那少许剩水倒掉,对尊者罗睺罗说:"罗睺罗,你看到这少许剩水被倒掉了吗?""是的,世尊。""罗睺罗,对于那些对故意妄语不知羞耻的人,他们的沙门身份就这样被倒掉了。"然后世尊将那水器倒扣,对尊者罗睺罗说:"罗睺罗,你看到这水器被倒扣了吗?""是的,世尊。""罗睺罗,对于那些对故意妄语不知羞耻的人,他们的沙门身份就这样被倒扣了。"然后世尊将那水器翻正,对尊者罗睺罗说:"罗睺罗,你看到这水器是空的、虚的吗?""是的,世尊。""罗睺罗,对于那些对故意妄语不知羞耻的人,他们的沙门身份就这样空虚。罗睺罗,就像国王的象,有象牙,体型高大,血统高贵,习惯战场,上了战场后,用前脚作战,用后脚作战,用前身作战,用后身作战,用头作战,用耳朵作战,用牙作战,用尾巴作战;但保护着鼻子。这时象夫想:'这国王的象,有象牙,体型高大,血统高贵,习惯战场,上了战场后,用前脚作战,用后脚作战……用尾巴作战;但保护着鼻子。国王的象还没有舍弃生命。'罗睺罗,当国王的象,有象牙,体型高大,血统高贵,习惯战场,上了战场后,用前脚作战,用后脚作战……用尾巴作战,也用鼻子作战时,这时象夫想:'这国王的象,有象牙,体型高大,血统高贵,习惯战场,上了战场后,用前脚作战,用后脚作战,用前身作战,用后身作战,用头作战,用耳朵作战,用牙作战,用尾巴作战,也用鼻子作战。国王的象已舍弃了生命。现在国王的象没有什么不能做的了。'同样地,罗睺罗,对于那些对故意妄语不知羞耻的人,我说他们没有什么恶不能做的。因此,罗睺罗,你应当这样学:'即使开玩笑,我也不说妄语。'"

109. ‘‘Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso’’ti? ‘‘Paccavekkhaṇattho, bhante’’ti. ‘‘Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ [dukkhundrayaṃ, dukkhudayaṃ (ka.)] dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ [saṃsakkaṃ na ca karaṇīyaṃ (ka.)]. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

‘‘Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

‘‘Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati [saṃvatti (pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ . Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.



109. "罗睺罗,你认为镜子有什么用途?"
"世尊,是用来反省的。"
"罗睺罗,同样地,你应该反复反省后才做身体的行为,反复反省后才做语言的行为,反复反省后才做意念的行为。罗睺罗,当你想要做身体的行为时,你应该反省那身体行为:'我想要做的这个身体行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的身体行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我想要做的这个身体行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的身体行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就绝对不应该做这样的身体行为。但是,罗睺罗,如果你反省后知道:'我想要做的这个身体行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的身体行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该做这样的身体行为。
罗睺罗,当你正在做身体行为时,你也应该反省那身体行为:'我正在做的这个身体行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的身体行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我正在做的这个身体行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的身体行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该停止这样的身体行为。但是,罗睺罗,如果你反省后知道:'我正在做的这个身体行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的身体行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该继续这样的身体行为。
罗睺罗,当你做完身体行为后,你也应该反省那身体行为:'我做的这个身体行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的身体行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我做的这个身体行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的身体行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该向导师或有智慧的同修坦白这样的身体行为,揭露它,公开它;坦白、揭露、公开后,你应该在未来约束自己。但是,罗睺罗,如果你反省后知道:'我做的这个身体行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的身体行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该以此喜悦愉快地昼夜精进修习善法。

110. ‘‘Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

‘‘Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

‘‘Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.



110. "罗睺罗,当你想要做语言的行为时,你应该反省那语言行为:'我想要做的这个语言行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的语言行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我想要做的这个语言行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的语言行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就绝对不应该做这样的语言行为。但是,罗睺罗,如果你反省后知道:'我想要做的这个语言行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的语言行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该做这样的语言行为。
罗睺罗,当你正在做语言行为时,你也应该反省那语言行为:'我正在做的这个语言行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的语言行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我正在做的这个语言行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的语言行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该停止这样的语言行为。但是,罗睺罗,如果你反省后知道:'我正在做的这个语言行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的语言行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该继续这样的语言行为。
罗睺罗,当你做完语言行为后,你也应该反省那语言行为:'我做的这个语言行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的语言行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我做的这个语言行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的语言行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该向导师或有智慧的同修坦白这样的语言行为,揭露它,公开它;坦白、揭露、公开后,你应该在未来约束自己。但是,罗睺罗,如果你反省后知道:'我做的这个语言行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的语言行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该以此喜悦愉快地昼夜精进修习善法。

111. ‘‘Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

‘‘Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

‘‘Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.



111. "罗睺罗,当你想要做意念的行为时,你应该反省那意念行为:'我想要做的这个意念行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的意念行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我想要做的这个意念行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的意念行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就绝对不应该做这样的意念行为。但是,罗睺罗,如果你反省后知道:'我想要做的这个意念行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的意念行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该做这样的意念行为。
罗睺罗,当你正在做意念行为时,你也应该反省那意念行为:'我正在做的这个意念行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的意念行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我正在做的这个意念行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的意念行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该停止这样的意念行为。但是,罗睺罗,如果你反省后知道:'我正在做的这个意念行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的意念行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该继续这样的意念行为。
罗睺罗,当你做完意念行为后,你也应该反省那意念行为:'我做的这个意念行为,会导致自己的伤害吗?会导致他人的伤害吗?会导致双方的伤害吗?这是不善的意念行为,会带来痛苦,会有痛苦的果报吗?'罗睺罗,如果你反省后知道:'我做的这个意念行为,会导致自己的伤害,会导致他人的伤害,会导致双方的伤害——这是不善的意念行为,会带来痛苦,会有痛苦的果报',那么,罗睺罗,你就应该对这样的意念行为感到厌恶、羞耻、厌恶;感到厌恶、羞耻、厌恶后,你应该在未来约束自己。但是,罗睺罗,如果你反省后知道:'我做的这个意念行为,不会导致自己的伤害,不会导致他人的伤害,不会导致双方的伤害——这是善的意念行为,会带来快乐,会有快乐的果报',那么,罗睺罗,你就应该以此喜悦愉快地昼夜精进修习善法。

112. ‘‘Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti , paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti – evañhi te, rāhula, sikkhitabba’’nti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Mahārāhulovādasuttaṃ

113. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘yaṃ kiñci, rāhula, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti. ‘‘Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā’’ti? ‘‘Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā’’ti. Atha kho āyasmā rāhulo ‘‘ko najja [ko nujja (syā. kaṃ.)] bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī’’ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā . Disvāna āyasmantaṃ rāhulaṃ āmantesi – ‘‘ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā’’ti.

114. Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti? ‘‘Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu [paṭhavīdhātu (sī. syā. kaṃ. pī.)]. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti’’.



112. "罗睺罗,过去任何沙门或婆罗门净化了身业、语业、意业,他们都是这样反复反省后净化了身业,反复反省后净化了语业,反复反省后净化了意业。罗睺罗,未来任何沙门或婆罗门将净化身业、语业、意业,他们都将这样反复反省后净化身业,反复反省后净化语业,反复反省后净化意业。罗睺罗,现在任何沙门或婆罗门正在净化身业、语业、意业,他们都是这样反复反省后净化身业,反复反省后净化语业,反复反省后净化意业。因此,罗睺罗,你应该这样学:'我将反复反省后净化身业,反复反省后净化语业,反复反省后净化意业'。"
世尊如是说。尊者罗睺罗欢喜,随喜世尊所说。
芒果林教诫罗睺罗经结束,第一。
2. 教诫罗睺罗大经
113. 如是我闻。一时,世尊住舍卫城(现在的萨赫特-马赫特)祇树给孤独园。那时,世尊在上午穿好衣服,拿着钵和衣进入舍卫城乞食。尊者罗睺罗也在上午穿好衣服,拿着钵和衣跟随在世尊身后。这时,世尊回头对尊者罗睺罗说:"罗睺罗,任何色——过去、未来、现在,内在或外在,粗或细,劣或胜,远或近——一切色都应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。""世尊,只是色吗?善逝,只是色吗?""罗睺罗,色、受、想、行、识。"这时尊者罗睺罗想:"今天谁会在刚刚被世尊当面教诫后就进村乞食呢?"于是他转回,坐在某棵树下,结跏趺坐,保持身体正直,安立正念在面前。尊者舍利弗看见尊者罗睺罗坐在某棵树下,结跏趺坐,保持身体正直,安立正念在面前。看见后,对尊者罗睺罗说:"罗睺罗,修习入出息念。罗睺罗,入出息念修习、多修习,会有大果、大利益。"
114. 然后尊者罗睺罗在傍晚从独处起来,往世尊处走去。到了后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者罗睺罗对世尊说:"世尊,如何修习入出息念,如何多修习会有大果、大利益?""罗睺罗,任何内在的、个人的、坚硬的、固体的、执取的,如头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠系膜、胃中物、粪便,或任何其他内在的、个人的、坚硬的、固体的、执取的,这称为,罗睺罗,内地界。无论是内地界还是外地界,都只是地界。应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如此以正慧如实观察后,就会厌离地界,心会离开地界的贪染。"

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

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

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

118. ‘‘Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ [adhobhāgā (sī. syā. kaṃ. pī.)] nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ [ākāsagataṃ upādinnaṃ (sī. pī.)] – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.



115. "罗睺罗,什么是水界?水界可能是内在的,也可能是外在的。罗睺罗,什么是内在的水界?任何内在的、个人的、水性的、液体的、执取的,如胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿,或任何其他内在的、个人的、水性的、液体的、执取的,这称为,罗睺罗,内水界。无论是内水界还是外水界,都只是水界。应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如此以正慧如实观察后,就会厌离水界,心会离开水界的贪染。
116. "罗睺罗,什么是火界?火界可能是内在的,也可能是外在的。罗睺罗,什么是内在的火界?任何内在的、个人的、火性的、热性的、执取的,如使身体发热的、使身体衰老的、使身体燃烧的、使所吃、所喝、所咀嚼、所品尝的东西得到良好消化的,或任何其他内在的、个人的、火性的、热性的、执取的,这称为,罗睺罗,内火界。无论是内火界还是外火界,都只是火界。应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如此以正慧如实观察后,就会厌离火界,心会离开火界的贪染。
117. "罗睺罗,什么是风界?风界可能是内在的,也可能是外在的。罗睺罗,什么是内在的风界?任何内在的、个人的、风性的、气性的、执取的,如上行风、下行风、腹中风、肠中风、遍布全身的风、入息、出息,或任何其他内在的、个人的、风性的、气性的、执取的,这称为,罗睺罗,内风界。无论是内风界还是外风界,都只是风界。应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如此以正慧如实观察后,就会厌离风界,心会离开风界的贪染。
118. "罗睺罗,什么是空界?空界可能是内在的,也可能是外在的。罗睺罗,什么是内在的空界?任何内在的、个人的、空性的、空洞的、执取的,如耳孔、鼻孔、口腔,以及所吃、所喝、所咀嚼、所品尝的东西通过的地方,所吃、所喝、所咀嚼、所品尝的东西停留的地方,所吃、所喝、所咀嚼、所品尝的东西排出的地方,或任何其他内在的、个人的、空性的、空洞的、虚无的、未被肉和血接触的、执取的,这称为,罗睺罗,内空界。无论是内空界还是外空界,都只是空界。应以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如此以正慧如实观察后,就会厌离空界,心会离开空界的贪染。

119. ‘‘Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

‘‘Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

‘‘Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

‘‘Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

‘‘Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

120. ‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ , rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.



119. "罗睺罗,你应修习如地的禅修。罗睺罗,当你修习如地的禅修时,生起的可意不可意的触不会占据你的心。罗睺罗,就像人们把干净的东西放在地上,也把不干净的东西放在地上,把粪便放在地上,把尿放在地上,把唾液放在地上,把脓放在地上,把血放在地上,但地并不因此而感到厌恶、羞耻或厌弃。同样地,罗睺罗,你应修习如地的禅修。罗睺罗,当你修习如地的禅修时,生起的可意不可意的触不会占据你的心。
罗睺罗,你应修习如水的禅修。罗睺罗,当你修习如水的禅修时,生起的可意不可意的触不会占据你的心。罗睺罗,就像人们用水洗干净的东西,也用水洗不干净的东西,用水洗粪便,用水洗尿,用水洗唾液,用水洗脓,用水洗血,但水并不因此而感到厌恶、羞耻或厌弃。同样地,罗睺罗,你应修习如水的禅修。罗睺罗,当你修习如水的禅修时,生起的可意不可意的触不会占据你的心。
罗睺罗,你应修习如火的禅修。罗睺罗,当你修习如火的禅修时,生起的可意不可意的触不会占据你的心。罗睺罗,就像火烧干净的东西,也烧不干净的东西,烧粪便,烧尿,烧唾液,烧脓,烧血,但火并不因此而感到厌恶、羞耻或厌弃。同样地,罗睺罗,你应修习如火的禅修。罗睺罗,当你修习如火的禅修时,生起的可意不可意的触不会占据你的心。
罗睺罗,你应修习如风的禅修。罗睺罗,当你修习如风的禅修时,生起的可意不可意的触不会占据你的心。罗睺罗,就像风吹干净的东西,也吹不干净的东西,吹粪便,吹尿,吹唾液,吹脓,吹血,但风并不因此而感到厌恶、羞耻或厌弃。同样地,罗睺罗,你应修习如风的禅修。罗睺罗,当你修习如风的禅修时,生起的可意不可意的触不会占据你的心。
罗睺罗,你应修习如虚空的禅修。罗睺罗,当你修习如虚空的禅修时,生起的可意不可意的触不会占据你的心。罗睺罗,就像虚空不依附于任何地方。同样地,罗睺罗,你应修习如虚空的禅修。罗睺罗,当你修习如虚空的禅修时,生起的可意不可意的触不会占据你的心。
120. 罗睺罗,你应修习慈心禅修。罗睺罗,当你修习慈心禅修时,你的嗔恨将会被断除。罗睺罗,你应修习悲心禅修。罗睺罗,当你修习悲心禅修时,你的伤害心将会被断除。罗睺罗,你应修习喜心禅修。罗睺罗,当你修习喜心禅修时,你的不悦将会被断除。罗睺罗,你应修习舍心禅修。罗睺罗,当你修习舍心禅修时,你的厌恶将会被断除。罗睺罗,你应修习不净观禅修。罗睺罗,当你修习不净观禅修时,你的贪欲将会被断除。罗睺罗,你应修习无常想禅修。罗睺罗,当你修习无常想禅修时,你的我慢将会被断除。

121. ‘‘Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā ? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.

‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati ; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

‘‘‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

‘‘Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā’’ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Cūḷamālukyasuttaṃ

122. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa [māluṅkyaputtassa (sī. syā. kaṃ. pī.)] rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati brahmacariyaṃ carissāmi; no ce me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.

123. Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –



121. "罗睺罗,你应修习入出息念禅修。罗睺罗,入出息念修习、多修习,会有大果、大利益。罗睺罗,如何修习入出息念,如何多修习会有大果、大利益?在这里,罗睺罗,比丘到林中,或到树下,或到空闲处,结跏趺坐,保持身体正直,安立正念在面前。他正念地吸气,正念地呼气。
长吸气时,他了知:'我在长吸气';长呼气时,他了知:'我在长呼气';短吸气时,他了知:'我在短吸气';短呼气时,他了知:'我在短呼气'。他学习:'我将觉知全身而吸气';他学习:'我将觉知全身而呼气'。他学习:'我将平静身行而吸气';他学习:'我将平静身行而呼气'。
他学习:'我将觉知喜而吸气';他学习:'我将觉知喜而呼气'。他学习:'我将觉知乐而吸气';他学习:'我将觉知乐而呼气'。他学习:'我将觉知心行而吸气';他学习:'我将觉知心行而呼气'。他学习:'我将平静心行而吸气';他学习:'我将平静心行而呼气'。
他学习:'我将觉知心而吸气';他学习:'我将觉知心而呼气'。他学习:'我将令心欢喜而吸气';他学习:'我将令心欢喜而呼气'。他学习:'我将令心专注而吸气';他学习:'我将令心专注而呼气'。他学习:'我将令心解脱而吸气';他学习:'我将令心解脱而呼气'。
他学习:'我将随观无常而吸气';他学习:'我将随观无常而呼气'。他学习:'我将随观离贪而吸气';他学习:'我将随观离贪而呼气'。他学习:'我将随观灭尽而吸气';他学习:'我将随观灭尽而呼气'。他学习:'我将随观舍离而吸气';他学习:'我将随观舍离而呼气'。
罗睺罗,这样修习入出息念,这样多修习,会有大果、大利益。罗睺罗,当这样修习入出息念,这样多修习时,即使是最后的呼吸也是在觉知中止息,而不是在不觉知中。"
世尊如是说。尊者罗睺罗欢喜,随喜世尊所说。
教诫罗睺罗大经结束,第二。
3. 小摩伦迦经
122. 如是我闻。一时,世尊住舍卫城(现在的萨赫特-马赫特)祇树给孤独园。那时,尊者摩伦迦子独处静坐时,心中生起这样的思惟:"世尊对这些见解未作解答,搁置不答,拒绝回答——'世界是常'或'世界是无常','世界有边'或'世界无边','命即是身'或'命异身异','如来死后存在'或'如来死后不存在'或'如来死后亦存在亦不存在'或'如来死后既非存在亦非不存在'——世尊不为我解答这些。世尊不为我解答的,我不喜欢,我不接受。我要去问世尊这件事。如果世尊为我解答'世界是常'或'世界是无常'……'如来死后既非存在亦非不存在',那么我就在世尊座下修梵行;如果世尊不为我解答'世界是常'或'世界是无常'……'如来死后既非存在亦非不存在',那么我就舍弃学处,还俗。"
123. 于是尊者摩伦迦子在傍晚从独处起来,往世尊处走去。到了后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者摩伦迦子对世尊说:

124. ‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti, ‘taṃ jīvaṃ taṃ sarīra’nti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīra’nti, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’’’ti.



124. "大德,我独处**时,心中生起这样的思惟:'世尊对这些见解未作解答,搁置不答,拒绝回答——"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在"——世尊不为我解答这些。世尊不为我解答的,我不喜欢,我不接受。我要去问世尊这件事。如果世尊为我解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在",那么我就在世尊座下修梵行;如果世尊不为我解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在",那么我就舍弃学处,还俗。'如果世尊知道'世界是常',请世尊为我解答'世界是常';如果世尊知道'世界是无常',请世尊为我解答'世界是无常'。如果世尊不知道'世界是常'或'世界是无常',那么对于不知不见者,正直的做法就是说:'我不知,我不见'。如果世尊知道'世界有边',请世尊为我解答'世界有边';如果世尊知道'世界无边',请世尊为我解答'世界无边'。如果世尊不知道'世界有边'或'世界无边',那么对于不知不见者,正直的做法就是说:'我不知,我不见'。如果世尊知道'命即是身',请世尊为我解答'命即是身';如果世尊知道'命异身异',请世尊为我解答'命异身异'。如果世尊不知道'命即是身'或'命异身异',那么对于不知不见者,正直的做法就是说:'我不知,我不见'。如果世尊知道'如来死后存在',请世尊为我解答'如来死后存在';如果世尊知道'如来死后不存在',请世尊为我解答'如来死后不存在'。如果世尊不知道'如来死后存在'或'如来死后不存在',那么对于不知不见者,正直的做法就是说:'我不知,我不见'。如果世尊知道'如来死后亦存在亦不存在',请世尊为我解答'如来死后亦存在亦不存在';如果世尊知道'如来死后既非存在亦非不存在',请世尊为我解答'如来死后既非存在亦非不存在'。如果世尊不知道'如来死后亦存在亦不存在'或'如来死后既非存在亦非不存在',那么对于不知不见者,正直的做法就是说:'我不知,我不见'。"

125. ‘‘Kiṃ nu [kiṃ nu kho (syā. kaṃ. ka.)] tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi , bhagavā me byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?



125. "摩伦迦子,我是否曾对你这样说过:'来吧,摩伦迦子,在我这里修梵行,我会为你解答"世界是常"或"世界是无常","世界有边"或"世界无边","命即是身"或"命异身异","如来死后存在"或"如来死后不存在"或"如来死后亦存在亦不存在"或"如来死后既非存在亦非不存在"'?""不是的,大德。""那么你是否曾对我这样说过:'大德,我将在世尊座下修梵行,世尊会为我解答"世界是常"或"世界是无常","世界有边"或"世界无边","命即是身"或"命异身异","如来死后存在"或"如来死后不存在"或"如来死后亦存在亦不存在"或"如来死后既非存在亦非不存在"'?""不是的,大德。""这样看来,摩伦迦子,我没有对你说'来吧,摩伦迦子,在我这里修梵行,我会为你解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在"';你也没有对我说'大德,我将在世尊座下修梵行,世尊会为我解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在"'。既然如此,愚人啊,你是谁,又在否定谁呢?"

126. ‘‘Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho , yadi vā akkassa yadi vā saṇhassa [saṇṭhassa (sī. syā. kaṃ. pī.)] yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima’nti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ [vākhittaṃ (ka.)] yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa [roruvassa (sī. syā. kaṃ. pī.)] yadi vā semhārassā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapatta’nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.



126. "摩伦迦子,如果有人这样说:'我不会在世尊座下修梵行,直到世尊为我解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在"',摩伦迦子,如来仍然不会对他解答这些,而那个人就会死去。摩伦迦子,就像一个人被涂有剧毒的箭射中。他的亲友们为他请来外科医生。他却说:'在我知道射我的人是刹帝利、婆罗门、吠舍还是首陀罗之前,我不会拔出这支箭。'他又说:'在我知道射我的人的名字和氏族之前,我不会拔出这支箭。'他又说:'在我知道射我的人是高个子、矮个子还是中等身材之前,我不会拔出这支箭。'他又说:'在我知道射我的人是黑皮肤、褐皮肤还是金黄皮肤之前,我不会拔出这支箭。'他又说:'在我知道射我的人来自哪个村庄、市镇或城市之前,我不会拔出这支箭。'他又说:'在我知道射我的弓是长弓还是十字弓之前,我不会拔出这支箭。'他又说:'在我知道射我的弓弦是由麻、竹、筋、树皮还是乳木制成之前,我不会拔出这支箭。'他又说:'在我知道射我的箭杆是由灌木还是种植的木材制成之前,我不会拔出这支箭。'他又说:'在我知道射我的箭羽是由秃鹰、鹰、乌鸦、孔雀还是鹳的羽毛制成之前,我不会拔出这支箭。'他又说:'在我知道射我的箭是用牛筋、水牛筋、鹿筋还是猴筋缠绕之前,我不会拔出这支箭。'他又说:'在我知道射我的箭是普通箭、剃刀箭、钩箭、铁箭、犊牙箭还是夹竹桃叶箭之前,我不会拔出这支箭。'摩伦迦子,这个人仍然不会知道这些,而他就会死去。同样地,摩伦迦子,如果有人这样说:'我不会在世尊座下修梵行,直到世尊为我解答"世界是常"或"世界是无常"……"如来死后既非存在亦非不存在"',如来仍然不会对他解答这些,而那个人就会死去。"

127. ‘‘‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti , evaṃ ‘no asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi . ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīra’nti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.

128. ‘‘Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīra’nti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīra’nti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na [netaṃ (sī.)] nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkha’nti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta , abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā’’ti.

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Mahāmālukyasuttaṃ



127. "摩伦迦子,如果有'世界是常'的见解,梵行生活就不可能存在;如果有'世界是无常'的见解,梵行生活也不可能存在。摩伦迦子,无论有'世界是常'的见解还是'世界是无常'的见解,都有生、老、死、忧、悲、苦、恼、绝望;我在现法中教导这些的止息。如果有'世界有边'的见解,梵行生活就不可能存在;如果有'世界无边'的见解,梵行生活也不可能存在。摩伦迦子,无论有'世界有边'的见解还是'世界无边'的见解,都有生、老、死、忧、悲、苦、恼、绝望;我在现法中教导这些的止息。如果有'命即是身'的见解,梵行生活就不可能存在;如果有'命异身异'的见解,梵行生活也不可能存在。摩伦迦子,无论有'命即是身'的见解还是'命异身异'的见解,都有生……我在现法中教导这些的止息。如果有'如来死后存在'的见解,梵行生活就不可能存在;如果有'如来死后不存在'的见解,梵行生活也不可能存在。摩伦迦子,无论有'如来死后存在'的见解还是'如来死后不存在'的见解,都有生……我在现法中教导这些的止息。如果有'如来死后亦存在亦不存在'的见解,梵行生活就不可能存在;如果有'如来死后既非存在亦非不存在'的见解,梵行生活也不可能存在。摩伦迦子,无论有'如来死后亦存在亦不存在'的见解还是'如来死后既非存在亦非不存在'的见解,都有生……我在现法中教导这些的止息。
128. "因此,摩伦迦子,我未解答的,你们要记住是未解答的;我已解答的,你们要记住是已解答的。摩伦迦子,我未解答什么?'世界是常'、'世界是无常'、'世界有边'、'世界无边'、'命即是身'、'命异身异'、'如来死后存在'、'如来死后不存在'、'如来死后亦存在亦不存在'、'如来死后既非存在亦非不存在'——这些我都未解答。摩伦迦子,为什么我未解答这些?因为,摩伦迦子,这些无益,不是梵行的基础,不导向厌离、离欲、灭尽、寂静、通智、正觉、涅槃。所以我未解答这些。摩伦迦子,我已解答什么?'这是苦'、'这是苦的生起'、'这是苦的灭尽'、'这是导向苦灭尽的道路'——这些我已解答。摩伦迦子,为什么我已解答这些?因为,摩伦迦子,这些有益,是梵行的基础,导向厌离、离欲、灭尽、寂静、通智、正觉、涅槃。所以我已解答这些。因此,摩伦迦子,我未解答的,你们要记住是未解答的;我已解答的,你们要记住是已解答的。"
世尊如是说。尊者摩伦迦子欢喜,随喜世尊所说。
小摩伦迦经结束,第三。
4. 大摩伦迦经

129. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti?

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti. ‘‘Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti? ‘‘Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti.

‘‘Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta , aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa [anuseti tvevassa (sī. pī.)] sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo . Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī’’ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

130. ‘‘Idhānanda , assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena ; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.



129. 如是我闻。一时,世尊住舍卫城(现在的萨赫特-马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""大德。"那些比丘回答世尊。世尊说道:"比丘们,你们记得我所教导的五下分结吗?"
当这么说时,尊者摩伦迦子对世尊说:"大德,我记得世尊所教导的五下分结。""摩伦迦子,你是如何记得我所教导的五下分结的呢?""大德,我记得世尊教导身见是下分结;我记得世尊教导疑是下分结;我记得世尊教导戒禁取是下分结;我记得世尊教导欲贪是下分结;我记得世尊教导嗔恚是下分结。大德,我就是这样记得世尊所教导的五下分结。"
"摩伦迦子,你是为谁记住了这样教导的五下分结?摩伦迦子,难道其他外道游行者不会用这个幼稚的比喻来责难吗?摩伦迦子,对于一个幼小、愚昧、仰卧的婴儿来说,连'有身'的概念都没有,更何况会生起身见呢?但他潜在的身见随眠却存在。摩伦迦子,对于一个幼小、愚昧、仰卧的婴儿来说,连'法'的概念都没有,更何况会对诸法生起疑惑呢?但他潜在的疑随眠却存在。摩伦迦子,对于一个幼小、愚昧、仰卧的婴儿来说,连'戒'的概念都没有,更何况会对戒生起戒禁取呢?但他潜在的戒禁取随眠却存在。摩伦迦子,对于一个幼小、愚昧、仰卧的婴儿来说,连'欲'的概念都没有,更何况会对欲生起欲贪呢?但他潜在的贪欲随眠却存在。摩伦迦子,对于一个幼小、愚昧、仰卧的婴儿来说,连'众生'的概念都没有,更何况会对众生生起嗔恚呢?但他潜在的嗔恚随眠却存在。摩伦迦子,难道其他外道游行者不会用这个幼稚的比喻来责难吗?"
当这么说时,尊者阿难对世尊说:"世尊,现在是时候了,善逝,现在是时候了,请世尊教导五下分结。比丘们听了世尊的教导后会记住的。""那么,阿难,你要听,要好好作意,我要说了。""是的,大德。"尊者阿难回答世尊。世尊说道:
130. "阿难,在这里,不闻法的凡夫不见圣者,不知圣法,不善巧圣法,不学圣法,不见善人,不知善人法,不善巧善人法,不学善人法,他的心被身见所缠缚,被身见所征服;对于已生起的身见,他不如实了知出离之道。他的那个身见变得强固,未被调伏,成为下分结。他的心被疑所缠缚,被疑所征服;对于已生起的疑,他不如实了知出离之道。他的那个疑变得强固,未被调伏,成为下分结。他的心被戒禁取所缠缚,被戒禁取所征服;对于已生起的戒禁取,他不如实了知出离之道。他的那个戒禁取变得强固,未被调伏,成为下分结。他的心被欲贪所缠缚,被欲贪所征服;对于已生起的欲贪,他不如实了知出离之道。他的那个欲贪变得强固,未被调伏,成为下分结。他的心被嗔恚所缠缚,被嗔恚所征服;对于已生起的嗔恚,他不如实了知出离之道。他的那个嗔恚变得强固,未被调伏,成为下分结。

131. ‘‘Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati . Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.

132. ‘‘Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

‘‘Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti [gacchāmīti (sī. pī.)]; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci [yassa kassaci (sabbattha)] sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.



131. "阿难,多闻圣弟子见圣者,知圣法,善巧圣法,善学圣法,见善人,知善人法,善巧善人法,善学善人法,他的心不被身见所缠缚,不被身见所征服;对于已生起的身见,他如实了知出离之道。他的那个身见连同随眠都被断除。他的心不被疑所缠缚,不被疑所征服;对于已生起的疑,他如实了知出离之道。他的那个疑连同随眠都被断除。他的心不被戒禁取所缠缚,不被戒禁取所征服;对于已生起的戒禁取,他如实了知出离之道。他的那个戒禁取连同随眠都被断除。他的心不被欲贪所缠缚,不被欲贪所征服;对于已生起的欲贪,他如实了知出离之道。他的那个欲贪连同随眠都被断除。他的心不被嗔恚所缠缚,不被嗔恚所征服;对于已生起的嗔恚,他如实了知出离之道。他的那个嗔恚连同随眠都被断除。
132. "阿难,不依循那条道路、那个方法来断除五下分结,而能了知、看见或断除五下分结,这是不可能的。阿难,就像一棵巨大的、有实心的树,不砍断树皮,不砍断白木,就想砍断心材,这是不可能的。同样地,阿难,不依循那条道路、那个方法来断除五下分结,而能了知、看见或断除五下分结,这是不可能的。
"阿难,依循那条道路、那个方法来断除五下分结,而能了知、看见或断除五下分结,这是可能的。阿难,就像一棵巨大的、有实心的树,砍断树皮,砍断白木,就能砍断心材,这是可能的。同样地,阿难,依循那条道路、那个方法来断除五下分结,而能了知、看见或断除五下分结,这是可能的。阿难,就像恒河水满溢,乌鸦可以饮水。这时有一个虚弱的人来了,说:'我要横渡这恒河,用手臂划断水流,安全地到达对岸。'他不可能横渡恒河,用手臂划断水流,安全地到达对岸。同样地,阿难,对于某些人,当为他们宣说有身灭尽的法时,他们的心不趋向、不信受、不安住、不解脱;应当把他们看作那个虚弱的人。阿难,就像恒河水满溢,乌鸦可以饮水。这时有一个强壮的人来了,说:'我要横渡这恒河,用手臂划断水流,安全地到达对岸。'他能够横渡恒河,用手臂划断水流,安全地到达对岸。同样地,阿难,对于某些人,当为他们宣说有身灭尽的法时,他们的心趋向、信受、安住、解脱;应当把他们看作那个强壮的人。

133. ‘‘Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [paṭipāpeti (syā.), patiṭṭhāpeti (ka.)]. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. 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, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

‘‘Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā’’ti.

‘‘Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino’’ti? ‘‘Ettha kho panesāhaṃ [ettha kho tesāhaṃ (sī. syā. kaṃ. pī.)], ānanda, indriyavemattataṃ vadāmī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Bhaddālisuttaṃ



133. "阿难,什么是断除五下分结的道路和方法?阿难,在这里,比丘远离依著,断除不善法,完全平息身体的粗重,离欲、离不善法,有寻有伺,由离生喜乐,进入并安住于初禅。他观察在那里的色、受、想、行、识等法为无常、苦、病、疮、箭、祸、疾、他者、败坏、空、无我。他使心从这些法中退出。使心从这些法中退出后,他将心转向不死界:'这是寂静的,这是殊胜的,即一切行的止息,一切依著的舍离,爱尽、离欲、灭、涅槃。'他安住于此,达到诸漏尽;如果不能达到诸漏尽,由于对法的贪爱和喜悦,他断尽五下分结,成为化生者,在那里般涅槃,不再从那个世界回来。阿难,这也是断除五下分结的道路和方法。
"再者,阿难,比丘平息寻伺……进入并安住于第二禅……第三禅……第四禅。他观察在那里的色、受、想、行、识等法……不再从那个世界回来。阿难,这也是断除五下分结的道路和方法。
"再者,阿难,比丘完全超越色想,灭除有对想,不作意种种想,以'虚空无边'进入并安住于空无边处。他观察在那里的受、想、行、识等法……不再从那个世界回来。阿难,这也是断除五下分结的道路和方法。
"再者,阿难,比丘完全超越空无边处,以'识无边'进入并安住于识无边处。他观察在那里的受、想、行、识等法……不再从那个世界回来。阿难,这也是断除五下分结的道路和方法。
"再者,阿难,比丘完全超越识无边处,以'无所有'进入并安住于无所有处。他观察在那里的受、想、行、识等法……不再从那个世界回来。阿难,这也是断除五下分结的道路和方法。"
"大德,如果这是断除五下分结的道路和方法,那为什么在这里有些比丘是心解脱,有些比丘是慧解脱呢?""阿难,对此我说是根性的差异。"
世尊如是说。尊者阿难欢喜,随喜世尊所说。
大摩伦迦经结束,第四。
5. 跋陀利经

134. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. ‘‘Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī’’ti [bhuñjamāno yāpessasīti (sī. syā. kaṃ. pī.)]. ‘‘Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.



134. 如是我闻。一时,世尊住舍卫城(现在的萨赫特-马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""大德。"那些比丘回答世尊。世尊说道:"比丘们,我一坐食;比丘们,我一坐食时,感受到少病、少恼、轻安、有力和安乐住。来吧,比丘们,你们也一坐食;比丘们,你们一坐食时,也会感受到少病、少恼、轻安、有力和安乐住。"当这么说时,尊者跋陀利对世尊说:"大德,我无法一坐食;大德,如果我一坐食,我会有悔恨,会有后悔。""那么,跋陀利,你在受邀请的地方吃一部分,带走一部分再吃。跋陀利,这样你也能一坐而食。""大德,即使这样我也无法吃;大德,即使这样吃,我也会有悔恨,会有后悔。"于是,当世尊制定学处,僧团受持学处时,尊者跋陀利表示不能遵行。之后,尊者跋陀利整整三个月没有面见世尊,就像一个在导师教导中不能圆满学处的人。

135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – ‘‘idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati [karaṇīyaṃ (ka.)]. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli , samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti.

‘‘Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi’’.



135. 那时,许多比丘正在为世尊做衣。他们想:"世尊的衣做好后,三个月过去,他就要出游了。"于是尊者跋陀利来到那些比丘那里。来到后,与那些比丘互相问候。寒暄叙旧后,坐在一旁。那些比丘对坐在一旁的尊者跋陀利说:"跋陀利贤友,这是在为世尊做衣。世尊的衣做好后,三个月过去,他就要出游了。跋陀利贤友,请你好好考虑这个过失,不要让自己以后更加困难。""是的,贤友们。"尊者跋陀利回答那些比丘后,来到世尊那里。来到后,礼敬世尊,坐在一旁。坐在一旁的尊者跋陀利对世尊说:"大德,我犯了过错,如愚人、如痴人、如不善者,当世尊制定学处,僧团受持学处时,我表示不能遵行。大德,愿世尊接受我的忏悔,认为是过错,为了未来的约束。"
"跋陀利,你确实犯了过错,如愚人、如痴人、如不善者,当我制定学处,僧团受持学处时,你表示不能遵行。跋陀利,你也没有意识到这个时机:'世尊住在舍卫城,世尊也会知道我——名叫跋陀利的比丘在导师教导中不能圆满学处。'跋陀利,你也没有意识到这个时机。跋陀利,你也没有意识到这个时机:'许多比丘在舍卫城安居,他们也会知道我——名叫跋陀利的比丘在导师教导中不能圆满学处。'跋陀利,你也没有意识到这个时机。跋陀利,你也没有意识到这个时机:'许多比丘尼在舍卫城安居,她们也会知道我——名叫跋陀利的比丘在导师教导中不能圆满学处。'跋陀利,你也没有意识到这个时机。跋陀利,你也没有意识到这个时机:'许多优婆塞住在舍卫城,他们也会知道我——名叫跋陀利的比丘在导师教导中不能圆满学处。'跋陀利,你也没有意识到这个时机。跋陀利,你也没有意识到这个时机:'许多优婆夷住在舍卫城,她们也会知道我——名叫跋陀利的比丘在导师教导中不能圆满学处。'跋陀利,你也没有意识到这个时机。跋陀利,你也没有意识到这个时机:'许多外道沙门婆罗门在舍卫城安居,他们也会知道我——名叫跋陀利的比丘,沙门乔达摩的弟子,长老比丘,在教法中不能圆满学处。'跋陀利,你也没有意识到这个时机。"
"大德,我犯了过错,如愚人、如痴人、如不善者,当世尊制定学处,僧团受持学处时,我表示不能遵行。大德,愿世尊接受我的忏悔,认为是过错,为了未来的约束。""跋陀利,你确实犯了过错,如愚人、如痴人、如不善者,当我制定学处,僧团受持学处时,你表示不能遵行。"

136. ‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho’’ti?

‘‘Evaṃ , bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati’’.

137. ‘‘Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari [uttariṃ (sī. syā. kaṃ. pī.)] manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

138. ‘‘Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito , anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.



136. "跋陀利,你怎么认为,如果有一个俱解脱的比丘,我对他这样说:'来吧,比丘,做我的泥中桥梁。'他会走过去,或者转身离开,或者说'不'吗?"
"不会的,大德。"
"跋陀利,你怎么认为,如果有一个慧解脱的比丘...身证者...见至者...信解脱者...随法行者...随信行者,我对他这样说:'来吧,比丘,做我的泥中桥梁。'他会走过去,或者转身离开,或者说'不'吗?"
"不会的,大德。"
"跋陀利,你怎么认为,当时你是俱解脱者,还是慧解脱者,还是身证者,还是见至者,还是信解脱者,还是随法行者,还是随信行者呢?"
"不是的,大德。"
"跋陀利,那时你不是空虚、空洞、错误的吗?"
"是的,大德。大德,我犯了过错,如愚人、如痴人、如不善者,当世尊制定学处,僧团受持学处时,我表示不能遵行。大德,愿世尊接受我的忏悔,认为是过错,为了未来的约束。""跋陀利,你确实犯了过错,如愚人、如痴人、如不善者,当我制定学处,僧团受持学处时,你表示不能遵行。但是,跋陀利,既然你看到过错为过错,如法忏悔,我们接受你的忏悔。跋陀利,在圣者的律中,这是一种进步,即看到过错为过错,如法忏悔,未来能够约束。"
137. "跋陀利,这里有一个比丘在导师教导中不能圆满学处。他这样想:'让我去亲近僻静的住处,林野、树下、山岳、峡谷、山洞、墓地、森林、露地、草堆。也许我能证得超越凡人法的殊胜圣智见。'他就去亲近僻静的住处,林野、树下、山岳、峡谷、山洞、墓地、森林、露地、草堆。当他如此独处时,导师责备他,有智慧的同梵行者经过调查后也责备他,诸天也责备他,他自己也责备自己。他被导师责备,被有智慧的同梵行者经过调查后责备,被诸天责备,被自己责备,不能证得超越凡人法的殊胜圣智见。为什么?跋陀利,这就是在导师教导中不能圆满学处的人的情况。
138. "跋陀利,这里有一个比丘在导师教导中能圆满学处。他这样想:'让我去亲近僻静的住处,林野、树下、山岳、峡谷、山洞、墓地、森林、露地、草堆。也许我能证得超越凡人法的殊胜圣智见。'他就去亲近僻静的住处,林野、树下、山岳、峡谷、山洞、墓地、森林、露地、草堆。当他如此独处时,导师不责备他,有智慧的同梵行者经过调查后也不责备他,诸天也不责备他,他自己也不责备自己。他不被导师责备,不被有智慧的同梵行者经过调查后责备,不被诸天责备,不被自己责备,能证得超越凡人法的殊胜圣智见。他离欲、离不善法,有寻有伺,由离生喜乐,进入并安住于初禅。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。

139. ‘‘Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

‘‘Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

‘‘Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

‘‘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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

‘‘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…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

‘‘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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā’’ti.



139. "再者,跋陀利,比丘平息寻伺,内心宁静,心一境性,无寻无伺,定生喜乐,进入并安住于第二禅。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。
"再者,跋陀利,比丘离喜,住于舍,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。
"再者,跋陀利,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。
"他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇,他引导其心趣向宿命随念智。他忆念种种宿世,即一生、二生...如是种种宿世,皆忆念其相貌与事迹。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。
"他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇,他引导其心趣向有情死生智。他以清净超人的天眼,见有情众生死时、生时,贵贱、美丑、善趣、恶趣,随业而去。他如实了知:'这些有情具身恶行...生于地狱;这些有情具身善行...生于善趣天界。'他以清净超人的天眼...如实了知有情随业而去。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。
"他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇,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。解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'他如实了知。为什么?跋陀利,这就是在导师教导中能圆满学处的人的情况。"

140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha [pavayha pavayha (sī. syā. kaṃ. pī.)] kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti? ‘‘Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ [yathayidaṃ (syā. kaṃ. ka.)] adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

141. ‘‘Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

142. ‘‘Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo . So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

143. ‘‘Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.



140. 听了这些,尊者跋陀利对世尊说:"大德,是什么原因,什么条件,使得这里对某些比丘一再强制处罚?大德,又是什么原因,什么条件,使得这里对某些比丘不这样一再强制处罚呢?""跋陀利,这里有一个比丘经常犯戒,多犯戒。当比丘们劝告他时,他用其他事情搪塞,把话题引向外面,显露愤怒、憎恨和不满,不如法行事,不低头,不寻求出离,不说'我会做僧团满意的事'。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘经常犯戒,多犯戒。当比丘们劝告他时,他用其他事情搪塞,把话题引向外面,显露愤怒、憎恨和不满,不如法行事,不低头,不寻求出离,不说"我会做僧团满意的事"。贤者们,最好对这个比丘仔细调查,使这个案件不会很快平息。'于是,跋陀利,比丘们就这样仔细调查那个比丘,使这个案件不会很快平息。
141. "跋陀利,这里有一个比丘经常犯戒,多犯戒。当比丘们劝告他时,他不用其他事情搪塞,不把话题引向外面,不显露愤怒、憎恨和不满,如法行事,低头,寻求出离,说'我会做僧团满意的事'。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘经常犯戒,多犯戒。当比丘们劝告他时,他不用其他事情搪塞,不把话题引向外面,不显露愤怒、憎恨和不满,如法行事,低头,寻求出离,说"我会做僧团满意的事"。贤者们,最好对这个比丘仔细调查,使这个案件很快平息。'于是,跋陀利,比丘们就这样仔细调查那个比丘,使这个案件很快平息。
142. "跋陀利,这里有一个比丘偶尔犯戒,不多犯戒。当比丘们劝告他时,他用其他事情搪塞,把话题引向外面,显露愤怒、憎恨和不满,不如法行事,不低头,不寻求出离,不说'我会做僧团满意的事'。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘偶尔犯戒,不多犯戒。当比丘们劝告他时,他用其他事情搪塞,把话题引向外面,显露愤怒、憎恨和不满,不如法行事,不低头,不寻求出离,不说"我会做僧团满意的事"。贤者们,最好对这个比丘仔细调查,使这个案件不会很快平息。'于是,跋陀利,比丘们就这样仔细调查那个比丘,使这个案件不会很快平息。
143. "跋陀利,这里有一个比丘偶尔犯戒,不多犯戒。当比丘们劝告他时,他不用其他事情搪塞,不把话题引向外面,不显露愤怒、憎恨和不满,如法行事,低头,寻求出离,说'我会做僧团满意的事'。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘偶尔犯戒,不多犯戒。当比丘们劝告他时,他不用其他事情搪塞,不把话题引向外面,不显露愤怒、憎恨和不满,如法行事,低头,寻求出离,说"我会做僧团满意的事"。贤者们,最好对这个比丘仔细调查,使这个案件很快平息。'于是,跋陀利,比丘们就这样仔细调查那个比丘,使这个案件很快平息。

144. ‘‘Idha , bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti.

145. ‘‘‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? ‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

146. ‘‘Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi [sarasi tvaṃ (sī. pī.), sarasi taṃ (?)] bhaddālī’’ti ?

‘‘No hetaṃ, bhante’’.

‘‘Tatra, bhaddāli, kaṃ hetuṃ paccesī’’ti?

‘‘So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi’’nti.

‘‘Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso [sabbaṃ cetaso (ka.)] samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –



144. "跋陀利,这里有一个比丘仅凭信心和爱戴而行事。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘仅凭信心和爱戴而行事。如果我们对这个比丘一再强制处罚,恐怕他会失去那点信心和爱戴。'跋陀利,就像一个只有一只眼睛的人,他的朋友、同伴、亲戚会保护他那只眼睛,说:'不要让他失去那唯一的眼睛。'同样地,跋陀利,这里有一个比丘仅凭信心和爱戴而行事。在这种情况下,跋陀利,比丘们这样想:'贤友们,这个比丘仅凭信心和爱戴而行事。如果我们对这个比丘一再强制处罚,恐怕他会失去那点信心和爱戴。'跋陀利,这就是这里对某些比丘一再强制处罚的原因和条件。跋陀利,这也是这里对某些比丘不这样一再强制处罚的原因和条件。"
145. "大德,是什么原因,什么条件,使得从前学处较少,而证悟的比丘较多?大德,又是什么原因,什么条件,使得现在学处较多,而证悟的比丘较少?""跋陀利,当众生衰退,正法消失时,就会出现这种情况:学处较多,而证悟的比丘较少。跋陀利,在某些漏的根源的法还没有在僧团中出现之前,导师不会为弟子制定学处。跋陀利,当某些漏的根源的法在僧团中出现时,导师才为弟子制定学处,以对治那些漏的根源的法。跋陀利,在僧团还没有达到大规模之前,某些漏的根源的法不会在僧团中出现。跋陀利,当僧团达到大规模时,某些漏的根源的法就会在僧团中出现。这时,导师才为弟子制定学处,以对治那些漏的根源的法。跋陀利,在僧团还没有达到最高利养、最高名声、多闻、长老地位之前,某些漏的根源的法不会在僧团中出现。跋陀利,当僧团达到长老地位时,某些漏的根源的法就会在僧团中出现。这时,导师才为弟子制定学处,以对治那些漏的根源的法。"
146. "跋陀利,当我为你们讲述良马喻法门时,你们人数很少。跋陀利,你记得吗?"
"不记得,大德。"
"跋陀利,你认为原因是什么?"
"大德,那一定是因为我长期在导师的教导中不能圆满学处。"
"跋陀利,这不是唯一的原因和条件。跋陀利,我长期以来用心观察你的心,知道'当我说法时,这个愚人不认真听,不专心,不全神贯注,不竖起耳朵听法。'不过,跋陀利,我现在要为你讲述良马喻法门。仔细听,好好作意,我要说了。""是的,大德。"尊者跋陀利回答世尊。世尊说道:

147. ‘‘Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati . Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse [khurakāye (sī. pī.)] dhāve davatte [ravatthe (sī. syā. kaṃ. pī.)] rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca [valiyañca (sī. pī.), baliyañca (syā. kaṃ.)] anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

‘‘Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti , asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti.

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Laṭukikopamasuttaṃ

148. 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 aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.) evamīdise aviññāṇakappakaraṇe] vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi .



147. "跋陀利,就像一个熟练的调马师得到一匹良马,首先就在嘴部训练它。当它接受嘴部训练时,会有一些扭动、挣扎和抵抗,这是因为它以前从未接受过这种训练。通过反复和逐步的训练,它最终会在这个位置上平静下来。跋陀利,当这匹良马通过反复和逐步的训练在这个位置上平静下来后,调马师会进一步训练它,让它接受轭的训练。当它接受轭的训练时,会有一些扭动、挣扎和抵抗,这是因为它以前从未接受过这种训练。通过反复和逐步的训练,它最终会在这个位置上平静下来。跋陀利,当这匹良马通过反复和逐步的训练在这个位置上平静下来后,调马师会进一步训练它,让它学会按顺序行进、绕圈、踢腿、奔跑、王家特技、王家血统、最快速度、最高敏捷和最佳顺从。当它接受最快速度、最高敏捷和最佳顺从的训练时,会有一些扭动、挣扎和抵抗,这是因为它以前从未接受过这种训练。通过反复和逐步的训练,它最终会在这个位置上平静下来。跋陀利,当这匹良马通过反复和逐步的训练在这个位置上平静下来后,调马师会进一步给予它装饰和擦拭。跋陀利,具备这十种素质的良马就配得上国王,堪称国王的财产,被视为国王的一部分。
"同样地,跋陀利,具备十法的比丘值得供养、值得款待、值得布施、值得合掌,是世间无上的福田。哪十法?跋陀利,在这里,比丘具足无学正见、无学正思惟、无学正语、无学正业、无学正命、无学正精进、无学正念、无学正定、无学正智、无学正解脱。跋陀利,具备这十法的比丘值得供养、值得款待、值得布施、值得合掌,是世间无上的福田。"
世尊说了这些。尊者跋陀利欢喜、随喜世尊所说。
跋陀利经第五结束。
6. 鹌鹑喻经
148. 如是我闻。一时,世尊住在鸯伽国的北方,一个名叫阿巴那的鸯伽国北方的市镇。那时,世尊在上午穿好衣服,拿着钵和衣进入阿巴那托钵。在阿巴那托钵后,饭后返回,为了午休来到一处林地。进入那片林地后,在一棵树下坐下午休。尊者优陀夷也在上午穿好衣服,拿着钵和衣进入阿巴那托钵。在阿巴那托钵后,饭后返回,为了午休来到那片林地。进入那片林地后,在一棵树下坐下午休。这时,独处静坐的尊者优陀夷心中生起这样的念头:"世尊为我们去除了许多苦法,为我们带来了许多乐法;世尊为我们去除了许多不善法,为我们带来了许多善法。"然后,尊者优陀夷傍晚从静坐中起来,来到世尊那里。来到后,礼敬世尊,坐在一旁。

149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva [ahu (sī. pī.)] domanassaṃ – ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi [kaṇṭakavattampi (sī. pī.), kaṇṭakarājimpi (syā. kaṃ.)] ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te [tena (ka.)] asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – ‘abhumme [abbhumme (sī. pī.)] pisāco vata ma’nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī [ṭhito’ti. bhikkhussa ātumātumārī (ka.)]! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ [na tveva yā (sī. pī.)] rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti [carasāti (sī. pī.)]. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’’ti.



149. 坐在一旁的尊者优陀夷对世尊说:"大德,我独处**时,心中生起这样的念头:'世尊为我们去除了许多苦法,为我们带来了许多乐法;世尊为我们去除了许多不善法,为我们带来了许多善法。'大德,我们以前晚上、早上和中午非时都吃饭。大德,有一次世尊对比丘们说:'比丘们,来吧,你们要舍弃这种中午非时食。'大德,我当时感到不适应,感到忧愁:'那些虔诚的居士在中午非时给我们美味的硬食软食,世尊却要我们舍弃,善逝却要我们放弃。'大德,我们因为对世尊的爱戴、尊敬、惭愧和畏惧,就这样舍弃了中午非时食。大德,我们只在晚上和早上吃饭。大德,有一次世尊对比丘们说:'比丘们,来吧,你们要舍弃这种夜间非时食。'大德,我当时感到不适应,感到忧愁:'在这两餐中被认为更美味的一餐,世尊却要我们舍弃,善逝却要我们放弃。'大德,从前有个人白天得到汤,就说:'好了,把这个放起来,晚上我们大家一起吃。'大德,所有的烹调都在晚上,白天很少。大德,我们因为对世尊的爱戴、尊敬、惭愧和畏惧,就这样舍弃了夜间非时食。大德,从前比丘们在漆黑的夜里托钵,有时会走进污水坑,掉进泥潭,踩到荆棘,踩到睡着的牛,遇到已经作案或正准备作案的年轻人,甚至有女人用不正当的方式邀请他们。大德,从前我在漆黑的夜里托钵。大德,有一个女人在闪电的光下洗碗,看见我后吓得尖叫:'天啊!鬼来了!'大德,我对那个女人说:'姐妹,我不是鬼;我是站着托钵的比丘。''比丘啊,你母亲死了,你父亲死了!比丘啊,你还不如用锋利的屠牛刀割开肚子,也不要在漆黑的夜里为了肚子而托钵!'大德,我回想起这件事,就想:'世尊为我们去除了许多苦法,为我们带来了许多乐法;世尊为我们去除了许多不善法,为我们带来了许多善法。'"

150. ‘‘Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ , dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

151. ‘‘Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā [paradavuttā (sī. syā. kaṃ. pī.)] migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.



150. "优陀夷,同样地,这里有些愚人,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么这个沙门对这么小、这么微不足道的事情如此苛刻呢?'他们不仅不舍弃那个,还对我生起不满。优陀夷,对于那些喜欢学习的比丘来说,这是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。优陀夷,就像一只鹌鹑被腐烂的藤蔓绑住,在那里等待被杀、被捆或死亡。优陀夷,如果有人这样说:'那只鹌鹑被腐烂的藤蔓绑住,在那里等待被杀、被捆或死亡,对它来说,那是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。'优陀夷,他这样说是否正确?""不是的,大德。大德,那只鹌鹑被腐烂的藤蔓绑住,在那里等待被杀、被捆或死亡,对它来说,那是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。""优陀夷,同样地,这里有些愚人,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么这个沙门对这么小、这么微不足道的事情如此苛刻呢?'他们不仅不舍弃那个,还对我生起不满。优陀夷,对于那些喜欢学习的比丘来说,这是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。"
151. "优陀夷,这里有些良家子弟,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么要舍弃这么小、这么微不足道的事情呢?世尊要我们舍弃,善逝要我们放弃。'他们不仅舍弃那个,还不对我生起不满。那些喜欢学习的比丘舍弃后,就无忧无虑,毛发柔顺,依靠他人生活,心如野鹿般自在。优陀夷,对他们来说,这是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。优陀夷,就像国王的象,有象牙,体型高大,出身高贵,经历过战场,被坚固的皮带绑住,只要稍微扭动身体,就能挣断、撕裂那些束缚,随意离去。优陀夷,如果有人这样说:'国王的象,有象牙,体型高大,出身高贵,经历过战场,被坚固的皮带绑住,只要稍微扭动身体,就能挣断、撕裂那些束缚,随意离去,对它来说,那是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。'优陀夷,他这样说是否正确?""不是的,大德。大德,国王的象,有象牙,体型高大,出身高贵,经历过战场,被坚固的皮带绑住,只要稍微扭动身体,就能挣断、撕裂那些束缚,随意离去,对它来说,那是一个软弱的束缚...无力的束缚。""优陀夷,同样地,这里有些良家子弟,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么要舍弃这么小、这么微不足道的事情呢?世尊要我们舍弃,善逝要我们放弃。'他们不仅舍弃那个,还不对我生起不满。那些喜欢学习的比丘舍弃后,就无忧无虑,毛发柔顺,依靠他人生活,心如野鹿般自在。优陀夷,对他们来说,这是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。"

152. ‘‘Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ [kākātiḍāyiṃ (?)] naparamarūpaṃ, ekā khaṭopikā [kaḷopikā (ka.)] oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ [so vatassa (ka.)] yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.



152. "优陀夷,就像有一个贫穷、无产、贫困的人,他有一间破旧不堪、乌鸦可进的小屋,不是最好的;一张破旧不堪的床,不是最好的;一个装满谷物的罐子,不是最好的;一个妻子,不是最好的。他看见一个比丘在园林中,手脚洗净,吃完美味的食物,坐在凉爽的树荫下,专注于高深的禅修。他会这样想:'沙门生活真是快乐啊,沙门生活真是健康啊!我要是能剃除须发,披上袈裟,从家庭生活出家,过无家的生活就好了!'但他无法舍弃那间破旧不堪、乌鸦可进的小屋,舍弃那张破旧不堪的床,舍弃那个装满谷物的罐子,舍弃那个妻子,剃除须发,披上袈裟,从家庭生活出家,过无家的生活。优陀夷,如果有人这样说:'这个人被束缚住了,无法舍弃那间破旧不堪、乌鸦可进的小屋,舍弃那张破旧不堪的床,舍弃那个装满谷物的罐子,舍弃那个妻子,剃除须发,披上袈裟,从家庭生活出家,过无家的生活;对他来说,那是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。'优陀夷,他这样说是否正确?""不是的,大德。大德,这个人被束缚住了,无法舍弃那间破旧不堪、乌鸦可进的小屋,舍弃那张破旧不堪的床,舍弃那个装满谷物的罐子,舍弃那个妻子,剃除须发,披上袈裟,从家庭生活出家,过无家的生活;对他来说,那是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。""优陀夷,同样地,这里有些愚人,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么这个沙门对这么小、这么微不足道的事情如此苛刻呢?'他们不仅不舍弃那个,还对我生起不满。优陀夷,对于那些喜欢学习的比丘来说,这是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。"

153. ‘‘Seyyathāpi , udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.



153. "优陀夷,就像有一个富有、大富、大财的居士或居士子,有许多金钱堆积,许多谷物堆积,许多田地堆积,许多宅地堆积,许多妻子堆积,许多男仆堆积,许多女仆堆积。他看见一个比丘在园林中,手脚洗净,吃完美味的食物,坐在凉爽的树荫下,专注于高深的禅修。他会这样想:'沙门生活真是快乐啊,沙门生活真是健康啊!我要是能剃除须发,披上袈裟,从家庭生活出家,过无家的生活就好了!'他能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻子,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟,从家庭生活出家,过无家的生活。优陀夷,如果有人这样说:'这个居士或居士子被束缚住了,能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻子,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟,从家庭生活出家,过无家的生活;对他来说,那是一个强有力的束缚,坚固的束缚,牢固的束缚,不朽的束缚,一根粗大的木桩。'优陀夷,他这样说是否正确?""不是的,大德。大德,这个居士或居士子被束缚住了,能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻子,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟,从家庭生活出家,过无家的生活;对他来说,那是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。""优陀夷,同样地,这里有些良家子弟,当我对他们说'你们要舍弃这个'时,他们这样说:'为什么要舍弃这么小、这么微不足道的事情呢?世尊要我们舍弃,善逝要我们放弃。'他们不仅舍弃那个,还不对我生起不满。那些喜欢学习的比丘舍弃后,就无忧无虑,毛发柔顺,依靠他人生活,心如野鹿般自在。优陀夷,对他们来说,这是一个软弱的束缚,脆弱的束缚,腐朽的束缚,无力的束缚。"

154. ‘‘Cattārome , udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi , puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte [divasasantatte (sī. syā. kaṃ. pī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

‘‘Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti . Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

155. ‘‘Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ [mīḷhasukhaṃ (sī. pī.)] puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.



154. "优陀夷,这个世界上存在四种人。哪四种?优陀夷,这里有一种人为了舍弃执著而修行,为了放下执著而修行。当他为了舍弃执著而修行,为了放下执著而修行时,与执著相关的念头和想法生起。他容忍这些,不舍弃,不驱散,不消除,不使之消失。优陀夷,我说这种人是'有束缚的',不是'无束缚的'。为什么?优陀夷,因为我知道这个人的根性差异。
"优陀夷,这里又有一种人为了舍弃执著而修行,为了放下执著而修行。当他为了舍弃执著而修行,为了放下执著而修行时,与执著相关的念头和想法生起。他不容忍这些,而是舍弃,驱散,消除,使之消失。优陀夷,我也说这种人是'有束缚的',不是'无束缚的'。为什么?优陀夷,因为我知道这个人的根性差异。
"优陀夷,这里又有一种人为了舍弃执著而修行,为了放下执著而修行。当他为了舍弃执著而修行,为了放下执著而修行时,偶尔因为正念丧失,与执著相关的念头和想法生起;优陀夷,正念的生起是缓慢的。但他很快就舍弃,驱散,消除,使之消失。优陀夷,就像一个人在烧热一整天的铁锅上滴下两三滴水;优陀夷,水滴的落下是缓慢的。但它们很快就会蒸发消失。同样地,优陀夷,这里有一种人为了舍弃执著而修行,为了放下执著而修行。当他为了舍弃执著而修行,为了放下执著而修行时,偶尔因为正念丧失,与执著相关的念头和想法生起;优陀夷,正念的生起是缓慢的。但他很快就舍弃,驱散,消除,使之消失。优陀夷,我也说这种人是'有束缚的',不是'无束缚的'。为什么?优陀夷,因为我知道这个人的根性差异。
"优陀夷,这里又有一种人,了知'执著是苦的根源',因此无执著,在执著的灭尽中解脱。优陀夷,我说这种人是'无束缚的',不是'有束缚的'。为什么?优陀夷,因为我知道这个人的根性差异。优陀夷,这就是世界上存在的四种人。
155. "优陀夷,有这五种欲望对象。哪五种?眼识可识别的色,可爱的、可喜的、令人愉悦的、可亲的、与欲望相关的、令人贪恋的;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、可喜的、令人愉悦的、可亲的、与欲望相关的、令人贪恋的。优陀夷,这就是五种欲望对象。优陀夷,缘于这五种欲望对象而生起的快乐和喜悦,这被称为欲乐、粪乐、凡夫之乐、非圣者之乐,不应亲近,不应修习,不应多作;我说'应当畏惧这种快乐'。

156. ‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo ; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī’’ti? ‘‘No hetaṃ, bhante’’ti.

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Cātumasuttaṃ



156. "优陀夷,这里,比丘远离欲望...进入并安住于初禅,由于寂止寻伺...进入并安住于第二禅,由于离喜...进入并安住于第三禅,由于舍离乐...进入并安住于第四禅。这被称为出离之乐、远离之乐、寂静之乐、觉悟之乐,应当亲近,应当修习,应当多作;我说'不应畏惧这种快乐'。
"优陀夷,这里,比丘远离欲望...进入并安住于初禅;优陀夷,我说这是有动摇的。什么是其中的动摇?其中尚未止息的寻伺,这是其中的动摇。优陀夷,这里,比丘由于寂止寻伺...进入并安住于第二禅;优陀夷,我也说这是有动摇的。什么是其中的动摇?其中尚未止息的喜乐,这是其中的动摇。优陀夷,这里,比丘由于离喜...进入并安住于第三禅;优陀夷,我也说这是有动摇的。什么是其中的动摇?其中尚未止息的舍乐,这是其中的动摇。优陀夷,这里,比丘由于舍离乐...进入并安住于第四禅;优陀夷,我说这是无动摇的。
"优陀夷,这里,比丘远离欲望...进入并安住于初禅;优陀夷,我说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘由于寂止寻伺...进入并安住于第二禅,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘由于离喜...进入并安住于第三禅,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘由于舍离乐...进入并安住于第四禅,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘完全超越色想,灭除有对想,不作意种种想,以'空间无边'进入并安住于空无边处,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘完全超越空无边处,以'识无边'进入并安住于识无边处,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘完全超越识无边处,以'无所有'进入并安住于无所有处,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘完全超越无所有处,进入并安住于非想非非想处,这是它的超越;优陀夷,我也说这是'不够',我说'要舍弃',我说'要超越'。什么是它的超越?优陀夷,这里,比丘完全超越非想非非想处,进入并安住于想受灭,这是它的超越;因此,优陀夷,我说即使非想非非想处也要舍弃。优陀夷,你看到有任何微细或粗大的结,是我不说要舍弃的吗?""没有,大德。"
世尊说了这些。尊者优陀夷欢喜、随喜世尊所说。
鹌鹑喻经第六结束。
7. 朱提玛经

157. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabba’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.

158. Tena kho pana samayena cātumeyyakā sakyā santhāgāre [sandhāgāre (ka.)] sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – ‘‘handa, kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito’’ti. ‘‘Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetu’’nti. ‘‘Evamāvuso’’ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante , bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.



157. 如是我闻。一时,世尊住在朱提玛(Cātumā)的阿摩罗基林中。那时,以舍利弗和目犍连为首的约五百比丘来到朱提玛见世尊。那些来访的比丘与常住比丘互相问候,安排住处,收拾衣钵,发出很大的声音、喧闹声。于是世尊对阿难尊者说:"阿难,这是谁发出的很大声音、喧闹声,好像渔夫在捕鱼?"
"大德,这是以舍利弗和目犍连为首的约五百比丘来到朱提玛见世尊。那些来访的比丘与常住比丘互相问候,安排住处,收拾衣钵,发出很大的声音、喧闹声。"
"那么,阿难,你以我的名义去告诉那些比丘:'导师召唤你们。'"
"是,大德。"阿难尊者应答世尊后,走向那些比丘,到了之后对他们说:"导师召唤你们。"
"好的,贤友。"那些比丘应答阿难尊者后,走向世尊,到了之后礼敬世尊,然后坐在一旁。世尊对坐在一旁的那些比丘说:"比丘们,你们为什么发出很大的声音、喧闹声,好像渔夫在捕鱼?"
"大德,这是以舍利弗和目犍连为首的约五百比丘来到朱提玛见世尊。那些来访的比丘与常住比丘互相问候,安排住处,收拾衣钵,发出很大的声音、喧闹声。"
"比丘们,走吧,我驱逐你们,你们不可以住在我这里。"
"是,大德。"那些比丘应答世尊后,从座位上起身,礼敬世尊,右绕后,收拾住处,拿起衣钵离开了。
158. 那时,朱提玛的释迦族人因某些事务聚集在集会堂。朱提玛的释迦族人远远地看见那些比丘走来,看见后走向那些比丘,到了之后对他们说:"那么,尊者们,你们要去哪里?"
"贤友们,世尊驱逐了比丘僧团。"
"那么,尊者们,请稍坐片刻,也许我们能使世尊欢喜。"
"好的,贤友们。"那些比丘应答朱提玛的释迦族人。于是朱提玛的释迦族人走向世尊,到了之后礼敬世尊,然后坐在一旁。坐在一旁的朱提玛释迦族人对世尊说:"大德,愿世尊欢喜比丘僧团;大德,愿世尊欢迎比丘僧团。大德,就像世尊以前照顾比丘僧团一样,愿世尊现在也照顾比丘僧团。大德,这里有些新出家不久、刚来到这法与律的比丘。如果他们得不到见世尊的机会,可能会改变,可能会变异。大德,就像幼小的种子得不到水,可能会改变,可能会变异;同样地,大德,这里有些新出家不久、刚来到这法与律的比丘,如果他们得不到见世尊的机会,可能会改变,可能会变异。大德,就像幼小的牛犊见不到母牛,可能会改变,可能会变异;同样地,大德,这里有些新出家不久、刚来到这法与律的比丘,如果他们见不到世尊,可能会改变,可能会变异。大德,愿世尊欢喜比丘僧团;大德,愿世尊欢迎比丘僧团。大德,就像世尊以前照顾比丘僧团一样,愿世尊现在也照顾比丘僧团。"

159. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

160. Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’’’ti. ‘‘Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāra’’nti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā’’’ti. ‘‘Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna , bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā’’ti.

161. Atha kho bhagavā bhikkhū āmantesi – ‘‘cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ [ummībhayaṃ (syā. kaṃ.)], kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.



159. 这时,娑婆世界主梵天以他心通知道了世尊的心念,就像强壮的人伸展弯曲的手臂或弯曲伸展的手臂那样迅速,从梵天界消失,出现在世尊面前。然后娑婆世界主梵天整理上衣披在一肩,向世尊合掌,对世尊说:"大德,愿世尊欢喜比丘僧团;大德,愿世尊欢迎比丘僧团。大德,就像世尊以前照顾比丘僧团一样,愿世尊现在也照顾比丘僧团。大德,这里有些新出家不久、刚来到这法与律的比丘。如果他们得不到见世尊的机会,可能会改变,可能会变异。大德,就像幼小的种子得不到水,可能会改变,可能会变异;同样地,大德,这里有些新出家不久、刚来到这法与律的比丘,如果他们得不到见世尊的机会,可能会改变,可能会变异。大德,就像幼小的牛犊见不到母牛,可能会改变,可能会变异;同样地,大德,这里有些新出家不久、刚来到这法与律的比丘,如果他们见不到世尊,可能会改变,可能会变异。大德,愿世尊欢喜比丘僧团;大德,愿世尊欢迎比丘僧团。大德,就像世尊以前照顾比丘僧团一样,愿世尊现在也照顾比丘僧团。"
160. 朱提玛的释迦族人和娑婆世界主梵天成功地用种子的比喻和幼小的比喻使世尊欢喜。于是大目犍连尊者对比丘们说:"起来吧,贤友们,拿起衣钵。世尊因朱提玛的释迦族人和娑婆世界主梵天用种子的比喻和幼小的比喻而欢喜了。"
"是的,贤友。"那些比丘应答大目犍连尊者后,从座位上起身,拿起衣钵,走向世尊。到了之后礼敬世尊,然后坐在一旁。世尊对坐在一旁的舍利弗尊者说:"舍利弗,当我驱逐比丘僧团时,你是怎么想的?"
"大德,我是这样想的:'世尊驱逐了比丘僧团。现在世尊将无忧无虑地专注于现法乐住,我们现在也将无忧无虑地专注于现法乐住。'"
"等等,舍利弗,等等,舍利弗,不要再想现法乐住了。"然后世尊对大目犍连尊者说:"目犍连,当我驱逐比丘僧团时,你是怎么想的?"
"大德,我是这样想的:'世尊驱逐了比丘僧团。现在世尊将无忧无虑地专注于现法乐住,现在我和舍利弗尊者将照顾比丘僧团。'"
"很好,很好,目犍连!因为只有我或舍利弗和目犍连才能照顾比丘僧团。"
161. 然后世尊对比丘们说:"比丘们,下水时应当预期四种危险。哪四种?波浪的危险、鳄鱼的危险、漩涡的危险、鲨鱼的危险——比丘们,这是下水时应当预期的四种危险。同样地,比丘们,在这法与律中,有些人从家庭生活出家,过无家的生活时,应当预期四种危险。哪四种?波浪的危险、鳄鱼的危险、漩涡的危险、鲨鱼的危险。

162. ‘‘Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma [ovadāmapi anusāsāmapi (sī. syā. kaṃ. pī.)]. Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe [evaṃ (ka.)] ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Ūmibhaya’nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.

163. ‘‘Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma [pipāma (sī. pī.)], yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhaya’nti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.



162. "比丘们,什么是波浪的危险?比丘们,这里有些良家子弟出于信仰,从家庭生活出家,过无家的生活,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,被苦所压迫。也许能找到这整个苦蕴的终结。'当他这样出家后,同梵行者们教导他、指导他:'你应该这样前进,这样后退,这样看前方,这样看两边,这样弯曲(手脚),这样伸展(手脚),这样披着僧伽梨、持着钵和衣。'他这样想:'以前我们还是在家人时,我们教导别人、指导别人。这些人好像把我们当成儿子,当成孙子,认为应该教导我们、指导我们。'他放弃学处,退回低劣的(俗家)生活。比丘们,这被称为因为害怕波浪而放弃学处,退回低劣的(俗家)生活。比丘们,'波浪'是愤怒和绝望的代名词。
163. "比丘们,什么是鳄鱼的危险?比丘们,这里有些良家子弟出于信仰,从家庭生活出家,过无家的生活,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,被苦所压迫。也许能找到这整个苦蕴的终结。'当他这样出家后,同梵行者们教导他、指导他:'你应该吃这个,不应该吃那个;你应该食用这个,不应该食用那个;你应该品尝这个,不应该品尝那个;你应该喝这个,不应该喝那个;你应该吃允许的,不应该吃不允许的;你应该食用允许的,不应该食用不允许的;你应该品尝允许的,不应该品尝不允许的;你应该喝允许的,不应该喝不允许的;你应该在适当的时候吃,不应该在不适当的时候吃;你应该在适当的时候食用,不应该在不适当的时候食用;你应该在适当的时候品尝,不应该在不适当的时候品尝;你应该在适当的时候喝,不应该在不适当的时候喝。'他这样想:'以前我们还是在家人时,我们想吃什么就吃什么,不想吃什么就不吃什么;我们想食用什么就食用什么,不想食用什么就不食用什么;我们想品尝什么就品尝什么,不想品尝什么就不品尝什么;我们想喝什么就喝什么,不想喝什么就不喝什么;我们吃允许的,也吃不允许的;我们食用允许的,也食用不允许的;我们品尝允许的,也品尝不允许的;我们喝允许的,也喝不允许的;我们在适当的时候吃,也在不适当的时候吃;我们在适当的时候食用,也在不适当的时候食用;我们在适当的时候品尝,也在不适当的时候品尝;我们在适当的时候喝,也在不适当的时候喝。有信仰的居士们在白天不适当的时候给我们美味的食物,这些人好像在我们嘴上加了障碍。'他放弃学处,退回低劣的(俗家)生活。比丘们,这被称为因为害怕鳄鱼而放弃学处,退回低劣的(俗家)生活。比丘们,'鳄鱼'是贪食的代名词。

164. ‘‘Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ [paricāriyamānaṃ (syā. kaṃ. ka.)]. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule [saṃvijjanti kho kule (sī. syā. kaṃ. pī.)] bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātu’nti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhaya’nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

165. ‘‘Katamañca , bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena [anuddhastena (sī. pī.)] cittena sikkhaṃ paccakkhāya hīnāyāvattati . Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Susukābhaya’nti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Naḷakapānasuttaṃ

166. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti – āyasmā ca anuruddho, āyasmā ca bhaddiyo [nandiyo (sī. pī.) vinaye ca ma. ni. 1 cūḷagosiṅge ca], āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)], āyasmā ca bhagu, āyasmā ca koṇḍañño [kuṇḍadhāno (sī. pī.)], āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā , kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.



164. "比丘们,什么是漩涡的危险?比丘们,这里有些良家子弟出于信仰,从家庭生活出家,过无家的生活,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,被苦所压迫。也许能找到这整个苦蕴的终结。'他这样出家后,在上午穿好衣服,拿着钵和衣,进入村庄或城镇乞食。他不守护身,不守护语,不保持正念,诸根不收摄,在那里看见居士或居士子被五种欲望对象所包围、享受、受用。他这样想:'以前我们还是在家人时,我们被五种欲望对象所包围、享受、受用。我家里有财富。我可以享受财富,也可以行善。'他放弃学处,退回低劣的(俗家)生活。比丘们,这被称为因为害怕漩涡而放弃学处,退回低劣的(俗家)生活。比丘们,'漩涡'是这五种欲望对象的代名词。
165. "比丘们,什么是鲨鱼的危险?比丘们,这里有些良家子弟出于信仰,从家庭生活出家,过无家的生活,想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,被苦所压迫。也许能找到这整个苦蕴的终结。'他这样出家后,在上午穿好衣服,拿着钵和衣,进入村庄或城镇乞食。他不守护身,不守护语,不保持正念,诸根不收摄,在那里看见衣着不整或不得体的女人。看见衣着不整或不得体的女人后,贪欲扰乱他的心。他因为心被贪欲扰乱,放弃学处,退回低劣的(俗家)生活。比丘们,这被称为因为害怕鲨鱼而放弃学处,退回低劣的(俗家)生活。比丘们,'鲨鱼'是女人的代名词。比丘们,这就是在这法与律中,有些人从家庭生活出家,过无家的生活时,应当预期的四种危险。"
世尊说了这些。那些比丘满意欢喜世尊所说。
朱提玛经第七结束。
8. 那罗伽波那经
166. 如是我闻。一时,世尊住在拘萨罗国的那罗伽波那的波罗沙树林中。那时,有许多著名的良家子弟因信仰世尊而从家庭生活出家,过无家的生活——阿那律尊者、跋提耶尊者、金毗罗尊者、跋俱尊者、拘邻尊者、离婆多尊者、阿难尊者,以及其他著名的良家子弟。那时,世尊坐在露天,被比丘僧团围绕。然后世尊提及那些良家子弟,对比丘们说:"比丘们,那些因信仰我而从家庭生活出家,过无家生活的良家子弟,比丘们,那些比丘是否喜欢梵行?"说了这话,那些比丘保持沉默。世尊第二次提及那些良家子弟,对比丘们说:"比丘们,那些因信仰我而从家庭生活出家,过无家生活的良家子弟,比丘们,那些比丘是否喜欢梵行?"第二次那些比丘也保持沉默。世尊第三次提及那些良家子弟,对比丘们说:"比丘们,那些因信仰我而从家庭生活出家,过无家生活的良家子弟,比丘们,那些比丘是否喜欢梵行?"第三次那些比丘也保持沉默。

167. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – ‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti? ‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti. ‘‘Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye. Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ? Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā [aññaṃ ca (ka.)] tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thīnamiddhampi [thīnamiddhampi (sī. syā. kaṃ. pī.)] cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ’’.

‘‘Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.



167. 然后世尊想:"我应该问问那些良家子弟。"于是世尊对阿那律尊者说:"阿那律,你们是否喜欢梵行?"
"大德,我们确实喜欢梵行。"
"很好,很好,阿那律!这正是你们这些出于信仰从家庭生活出家,过无家生活的良家子弟应该做的,你们应该喜欢梵  。阿那律,你们本可以以美好的青春,在人生的第一阶段,头发乌黑时享受欲乐,但你  却以美好的青春,在人生的第一阶段,头发乌黑时从家庭生活出家,过无家的生活。阿那律,你们不是被国王强迫而从家庭生活出家,过无家的生活,不是被盗贼强迫而从家庭生活出家,过无家的生活,不是因为负债而从家庭生活出家,过无家的生活,不是因为恐惧而从家庭生活出家,过无家的生活,不是因为失去生计而从家庭生活出家,过无家的生活。但是你们想:'我已陷入生、老、死、忧、悲、苦、忧恼、绝望之中,已陷入苦中,被苦所压迫。也许能找到这整个苦蕴的终结。'阿那律,难道你们不是这样出于信仰从家庭生活出家,过无家的生活的吗?"
"是的,大德。"
"阿那律,这样出家的良家子弟应该做什么?阿那律,如果他不能从远离欲望、远离不善法中获得喜乐,或获得比这更宁静的(状态),那么贪婪会占据他的心,嗔恨会占据他的心,昏沉睡眠会占据他的心,掉举恶作会占据他的心,怀疑会占据他的心,厌倦会占据他的心,懒惰会占据他的心。他不能从远离欲望、远离不善法中获得喜乐,或获得比这更宁静的(状态)。"
"阿那律,如果他能从远离欲望、远离不善法中获得喜乐,或获得比这更宁静的(状态),那么贪婪不会占据他的心,嗔恨不会占据他的心,昏沉睡眠不会占据他的心,掉举恶作不会占据他的心,怀疑不会占据他的心,厌倦不会占据他的心,懒惰不会占据他的心。他能从远离欲望、远离不善法中获得喜乐,或获得比这更宁静的(状态)。"

168. ‘‘Kinti vo, anuruddhā, mayi hoti – ‘ye āsavā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti. Evaṃ kho no, bhante, bhagavati hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti. ‘‘Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā , tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti’’.

‘‘Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno; asu amutra upapanno’’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti . ‘‘Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya’’.



168. "阿那律,你们对我是怎么看的?'如来还有那些导致污染、导致再生、带来痛苦、导致未来生老死的烦恼未断除;因此,如来经过思考后才接受某些事物,经过思考后才忍受某些事物,经过思考后才避开某些事物,经过思考后才驱除某些事物'?"
"大德,我们不是这样看待世尊的:'如来还有那些导致污染、导致再生、带来痛苦、导致未来生老死的烦恼未断除;因此,如来经过思考后才接受某些事物,经过思考后才忍受某些事物,经过思考后才避开某些事物,经过思考后才驱除某些事物'。大德,我们是这样看待世尊的:'如来已经断除了那些导致污染、导致再生、带来痛苦、导致未来生老死的烦恼;因此,如来经过思考后才接受某些事物,经过思考后才忍受某些事物,经过思考后才避开某些事物,经过思考后才驱除某些事物'。"
"很好,很好,阿那律!阿那律,如来已经断除了那些导致污染、导致再生、带来痛苦、导致未来生老死的烦恼,已经根除它们,像砍倒的棕榈树一样使它们不能再生。阿那律,就像被砍掉顶端的棕榈树不可能再生长;同样地,阿那律,如来已经断除了那些导致污染、导致再生、带来痛苦、导致未来生老死的烦恼,已经根除它们,像砍倒的棕榈树一样使它们不能再生;因此,如来经过思考后才接受某些事物,经过思考后才忍受某些事物,经过思考后才避开某些事物,经过思考后才驱除某些事物。"
"阿那律,你认为如来看到什么利益,才宣布已故弟子的往生处:'某某往生到某处;某某往生到某处'?"
"大德,我们的法以世尊为根本,以世尊为向导,以世尊为依归。大德,请世尊解释这段话的意思。听了世尊的解释,比丘们会记住的。"
"阿那律,如来宣布已故弟子的往生处:'某某往生到某处;某某往生到某处',不是为了欺骗人,不是为了讨好人,不是为了获得利养、恭敬、称赞,不是为了让人知道'我是这样的人'。阿那律,有些信仰深厚、充满喜悦的良家子弟。他们听到这些后,会把心导向那个目标。阿那律,这对他们长期有益,带来快乐。"

169. ‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato [kālakato (sī. syā. kaṃ. pī.)]; so bhagavatā byākato – aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

‘‘Idhānuruddhā , bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.



169. "阿那律,这里有比丘听说:'某某比丘去世了;世尊宣布他已经证得究竟智。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘安乐地生活。
阿那律,这里有比丘听说:'某某比丘去世了;世尊宣布他已经断除了五下分结,是化生者,将在那里般涅槃,不会从那个世界再回来。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘安乐地生活。
阿那律,这里有比丘听说:'某某比丘去世了;世尊宣布他已经断除了三结,贪、嗔、痴已经减弱,是一来者,还要再来这个世界一次就能终结痛苦。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘安乐地生活。
阿那律,这里有比丘听说:'某某比丘去世了;世尊宣布他已经断除了三结,是预流者,不会堕落恶道,必定证得正觉。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘安乐地生活。

170. ‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi , evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

‘‘Idhānuruddhā , bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti . Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

171. ‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.



170. "阿那律,这里有比丘尼听说:'某某比丘尼去世了;世尊宣布她已经证得究竟智。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘尼安乐地生活。
阿那律,这里有比丘尼听说:'某某比丘尼去世了;世尊宣布她已经断除了五下分结,是化生者,将在那里般涅槃,不会从那个世界再回来。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘尼安乐地生活。
阿那律,这里有比丘尼听说:'某某比丘尼去世了;世尊宣布她已经断除了三结,贪、嗔、痴已经减弱,是一来者,还要再来这个世界一次就能终结痛苦。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘尼安乐地生活。
阿那律,这里有比丘尼听说:'某某比丘尼去世了;世尊宣布她已经断除了三结,是预流者,不会堕落恶道,必定证得正觉。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使比丘尼安乐地生活。
171. "阿那律,这里有优婆塞听说:'某某优婆塞去世了;世尊宣布他已经断除了五下分结,是化生者,将在那里般涅槃,不会从那个世界再回来。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆塞安乐地生活。
阿那律,这里有优婆塞听说:'某某优婆塞去世了;世尊宣布他已经断除了三结,贪、嗔、痴已经减弱,是一来者,还要再来这个世界一次就能终结痛苦。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆塞安乐地生活。
阿那律,这里有优婆塞听说:'某某优婆塞去世了;世尊宣布他已经断除了三结,是预流者,不会堕落恶道,必定证得正觉。'这位尊者是他亲眼见过的,或是听说过的:'这位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'他回忆起那位尊者的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆塞安乐地生活。

172. ‘‘Idhānuruddhā , upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

‘‘Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā’’ti.

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Goliyānisuttaṃ



172. "阿那律,这里有优婆夷听说:'某某优婆夷去世了;世尊宣布她已经断除了五下分结,是化生者,将在那里般涅槃,不会从那个世界再回来。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆夷安乐地生活。
阿那律,这里有优婆夷听说:'某某优婆夷去世了;世尊宣布她已经断除了三结,贪、嗔、痴已经减弱,是一来者,还要再来这个世界一次就能终结痛苦。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆夷安乐地生活。
阿那律,这里有优婆夷听说:'某某优婆夷去世了;世尊宣布她已经断除了三结,是预流者,不会堕落恶道,必定证得正觉。'这位姐妹是她亲眼见过的,或是听说过的:'这位姐妹有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脱。'她回忆起那位姐妹的信仰、戒行、学识、布施和智慧,把心导向那个目标。阿那律,这样也能使优婆夷安乐地生活。
阿那律,因此如来宣布已故弟子的往生处:'某某往生到某处,某某往生到某处',不是为了欺骗人,不是为了讨好人,不是为了获得利养、恭敬、称赞,不是为了让人知道'我是这样的人'。阿那律,有些信仰深厚、充满喜悦的良家子弟。他们听到这些后,会把心导向那个目标。阿那律,这对他们长期有益,带来快乐。"
世尊说了这些。阿那律尊者满意欢喜世尊所说。
那罗伽波那经第八结束。
9. 牛犊子经

173. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni [gulissāni (sī. pī.), golissāni (syā. kaṃ.)] nāma bhikkhu āraññiko [āraññako (sabbattha)] padasamācāro [padarasamācāro (sī. syā. kaṃ. pī.)] saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa [appatissotissa (sī. pī.)] bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti [yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātīti (sī. syā. kaṃ. pī.)] – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo [ayaṃ ābhisamācārikatatiyavāro sī. syā. kaṃ. pī. potthakesu na dissati].

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā [na divā (syā. kaṃ. pī. ka.)] paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.


173. 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,有一位名叫牛犊子的比丘,他是一位林居者,行为粗鲁,因某些事务来到僧团中。在那里,尊者舍利弗提及牛犊子比丘,对比丘们说:
"朋友们,林居比丘来到僧团中与僧团一起生活时,应该对同梵行者恭敬、顺从。朋友们,如果林居比丘来到僧团中与僧团一起生活时,对同梵行者不恭敬、不顺从,人们就会说他:'这位尊者独自在林中自由生活有什么用,他对同梵行者不恭敬、不顺从。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该对同梵行者恭敬、顺从。
朋友们,林居比丘来到僧团中与僧团一起生活时,应该善于安排座位:'我不会挤占长老比丘的座位,也不会以座位排斥新比丘。'朋友们,如果林居比丘来到僧团中与僧团一起生活时,不善于安排座位,人们就会说他:'这位尊者独自在林中自由生活有什么用,他连安排座位都不会。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该善于安排座位。
朋友们,林居比丘来到僧团中与僧团一起生活时,应该了解日常行为规范。朋友们,如果林居比丘来到僧团中与僧团一起生活时,不了解日常行为规范,人们就会说他:'这位尊者独自在林中自由生活有什么用,他连日常行为规范都不了解。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该了解日常行为规范。
朋友们,林居比丘来到僧团中与僧团一起生活时,不应该太早进村,不应该太晚回来。朋友们,如果林居比丘来到僧团中与僧团一起生活时,太早进村,太晚回来,人们就会说他:'这位尊者独自在林中自由生活有什么用,他太早进村,太晚回来。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,不应该太早进村,不应该太晚回来。
朋友们,林居比丘来到僧团中与僧团一起生活时,不应该在饭前饭后拜访俗家。朋友们,如果林居比丘来到僧团中与僧团一起生活时,在饭前饭后拜访俗家,人们就会说他:'这位尊者独自在林中自由生活时,经常在非时间游荡,现在他来到僧团中也保持这种习惯。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,不应该在饭前饭后拜访俗家。
朋友们,林居比丘来到僧团中与僧团一起生活时,应该不骄傲、不轻浮。朋友们,如果林居比丘来到僧团中与僧团一起生活时,骄傲、轻浮,人们就会说他:'这位尊者独自在林中自由生活时,养成了骄傲、轻浮的习惯,现在他来到僧团中也保持这种习惯。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该不骄傲、不轻浮。


‘‘Āraññikenāvuso , bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena [subbacena (sī. ka.)] bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

‘‘Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

‘‘Āraññikenāvuso , bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro . ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

‘‘Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.


"朋友们,林居比丘来到僧团中与僧团一起生活时,应该不多言、不散漫言语。朋友们,如果林居比丘来到僧团中与僧团一起生活时,多言、散漫言语,人们就会说他:'这位尊者独自在林中自由生活有什么用,他多言、散漫言语。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该不多言、不散漫言语。
朋友们,林居比丘来到僧团中与僧团一起生活时,应该易于劝导、结交善友。朋友们,如果林居比丘来到僧团中与僧团一起生活时,难以劝导、结交恶友,人们就会说他:'这位尊者独自在林中自由生活有什么用,他难以劝导、结交恶友。'人们会这样说他。因此,林居比丘来到僧团中与僧团一起生活时,应该易于劝导、结交善友。
朋友们,林居比丘应该守护诸根门。朋友们,如果林居比丘不守护诸根门,人们就会说他:'这位尊者独自在林中自由生活有什么用,他不守护诸根门。'人们会这样说他。因此,林居比丘应该守护诸根门。
朋友们,林居比丘应该饮食知量。朋友们,如果林居比丘饮食不知量,人们就会说他:'这位尊者独自在林中自由生活有什么用,他饮食不知量。'人们会这样说他。因此,林居比丘应该饮食知量。
朋友们,林居比丘应该专注警寤。朋友们,如果林居比丘不专注警寤,人们就会说他:'这位尊者独自在林中自由生活有什么用,他不专注警寤。'人们会这样说他。因此,林居比丘应该专注警寤。
朋友们,林居比丘应该精进。朋友们,如果林居比丘懒惰,人们就会说他:'这位尊者独自在林中自由生活有什么用,他懒惰。'人们会这样说他。因此,林居比丘应该精进。
朋友们,林居比丘应该具念。朋友们,如果林居比丘失念,人们就会说他:'这位尊者独自在林中自由生活有什么用,他失念。'人们会这样说他。因此,林居比丘应该具念。
朋友们,林居比丘应该入定。朋友们,如果林居比丘不入定,人们就会说他:'这位尊者独自在林中自由生活有什么用,他不入定。'人们会这样说他。因此,林居比丘应该入定。
朋友们,林居比丘应该有智慧。朋友们,如果林居比丘愚钝,人们就会说他:'这位尊者独自在林中自由生活有什么用,他愚钝。'人们会这样说他。因此,林居比丘应该有智慧。
朋友们,林居比丘应该修习阿毗达摩和律。朋友们,有人会问林居比丘关于阿毗达摩和律的问题。朋友们,如果林居比丘被问到关于阿毗达摩和律的问题时回答不了,人们就会说他:'这位尊者独自在林中自由生活有什么用,他被问到关于阿毗达摩和律的问题时回答不了。'人们会这样说他。因此,林居比丘应该修习阿毗达摩和律。


‘‘Āraññikenāvuso , bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

‘‘Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo’’ti.

Evaṃ vutte, āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] āyasmantaṃ sāriputtaṃ etadavoca – ‘‘āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī’’ti ? ‘‘Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā’’ti.

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.

10. Kīṭāgirisuttaṃ

174. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – ‘‘ahaṃ kho, bhikkhave, aññatreva rattibhojanā [rattibhojanaṃ (ka.)] bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.



"朋友们,林居比丘应该修习那些超越色界的寂静解脱,即无色界定。朋友们,有人会问林居比丘关于那些超越色界的寂静解脱,即无色界定的问题。朋友们,如果林居比丘被问到关于那些超越色界的寂静解脱,即无色界定的问题时回答不了,人们就会说他:'这位尊者独自在林中自由生活有什么用,他被问到关于那些超越色界的寂静解脱,即无色界定的问题时回答不了。'人们会这样说他。因此,林居比丘应该修习那些超越色界的寂静解脱,即无色界定。
朋友们,林居比丘应该修习上人法。朋友们,有人会问林居比丘关于上人法的问题。朋友们,如果林居比丘被问到关于上人法的问题时回答不了,人们就会说他:'这位尊者独自在林中自由生活有什么用,他不知道自己出家的目的。'人们会这样说他。因此,林居比丘应该修习上人法。"
说到这里,尊者大目犍连对尊者舍利弗说:"朋友舍利弗,只有林居比丘应该遵守这些法,还是住在村落附近的比丘也应该遵守?"
"朋友目犍连,林居比丘应该遵守这些法,更不用说住在村落附近的比丘了。"
牛犊子经第九结束。
10. 枳吒山经
174. 如是我闻。一时,世尊与大比丘僧团一起在迦尸国游行。在那里,世尊对比丘们说:"比丘们,我除了夜间以外不进食。比丘们,我除了夜间以外不进食,感到少病、少恼、轻快、有力、安乐。来吧,比丘们,你们也除了夜间以外不进食。比丘们,你们也除了夜间以外不进食,就会感到少病、少恼、轻快、有力、安乐。"
那些比丘回答说:"是的,世尊。"
然后,世尊在迦尸国渐次游行,来到一个名叫枳吒山的迦尸国聚落。世尊住在迦尸国的枳吒山聚落。

175. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – ‘‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti . Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti.

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso , aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

176. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte kira [kiṃ nu (ka.)], bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’’ti. ‘‘Evaṃ, bhante’’.



175. 那时,有名叫阿说示和不那婆修的比丘住在枳吒山。许多比丘来到阿说示和不那婆修比丘那里,对他们说:"朋友们,世尊和比丘僧团除了夜间以外不进食。朋友们,他们除了夜间以外不进食,感到少病、少恼、轻快、有力、安乐。来吧,朋友们,你们也除了夜间以外不进食。朋友们,你们也除了夜间以外不进食,就会感到少病、少恼、轻快、有力、安乐。"
说到这里,阿说示和不那婆修比丘对那些比丘说:"朋友们,我们在傍晚、早晨、中午和非时都进食。我们在傍晚、早晨、中午和非时进食,感到少病、少恼、轻快、有力、安乐。我们为什么要放弃眼前的利益而追求未来的利益呢?我们将继续在傍晚、早晨、中午和非时进食。"
当那些比丘无法说服阿说示和不那婆修比丘时,他们来到世尊那里,礼敬世尊后坐在一旁。坐在一旁后,那些比丘对世尊说:"世尊,我们来到阿说示和不那婆修比丘那里,对他们说:'朋友们,世尊和比丘僧团除了夜间以外不进食。朋友们,他们除了夜间以外不进食,感到少病、少恼、轻快、有力、安乐。来吧,朋友们,你们也除了夜间以外不进食。朋友们,你们也除了夜间以外不进食,就会感到少病、少恼、轻快、有力、安乐。'世尊,说到这里,阿说示和不那婆修比丘对我们说:'朋友们,我们在傍晚、早晨、中午和非时都进食。我们在傍晚、早晨、中午和非时进食,感到少病、少恼、轻快、有力、安乐。我们为什么要放弃眼前的利益而追求未来的利益呢?我们将继续在傍晚、早晨、中午和非时进食。'世尊,当我们无法说服阿说示和不那婆修比丘时,我们就来向世尊报告此事。"
176. 于是,世尊对一位比丘说:"比丘,你去,以我的名义告诉阿说示和不那婆修比丘:'导师召唤你们。'"
那位比丘回答说:"是的,世尊。"他来到阿说示和不那婆修比丘那里,对他们说:"导师召唤你们。"
阿说示和不那婆修比丘回答说:"好的,朋友。"他们来到世尊那里,礼敬世尊后坐在一旁。世尊对坐在一旁的阿说示和不那婆修比丘说:"比丘们,是真的吗?许多比丘来到你们那里,对你们说:'朋友们,世尊和比丘僧团除了夜间以外不进食。朋友们,他们除了夜间以外不进食,感到少病、少恼、轻快、有力、安乐。来吧,朋友们,你们也除了夜间以外不进食。朋友们,你们也除了夜间以外不进食,就会感到少病、少恼、轻快、有力、安乐。'比丘们,据说你们对那些比丘这样说:'朋友们,我们在傍晚、早晨、中午和非时都进食。我们在傍晚、早晨、中午和非时进食,感到少病、少恼、轻快、有力、安乐。我们为什么要放弃眼前的利益而追求未来的利益呢?我们将继续在傍晚、早晨、中午和非时进食。'是这样吗?"
"是的,世尊。"

177. ‘‘Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘Evaṃ, bhante’’.

178. ‘‘Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

179. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti ? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.



177. "比丘们,你们是否理解我所教导的法,认为无论这个人经历什么样的乐受、苦受或不苦不乐受,他的不善法都会减少,善法都会增长?"
"不是的,世尊。"
"比丘们,难道你们不理解我所教导的法吗?在这里,有人经历某种乐受时,不善法增长,善法减少;而另一人经历同样的乐受时,不善法减少,善法增长。在这里,有人经历某种苦受时,不善法增长,善法减少;而另一人经历同样的苦受时,不善法减少,善法增长。在这里,有人经历某种不苦不乐受时,不善法增长,善法减少;而另一人经历同样的不苦不乐受时,不善法减少,善法增长。"
"是的,世尊。"
178. "很好,比丘们!如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种乐受时,不善法增长,善法减少',我却不知而说'你们要舍弃这种乐受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种乐受时,不善法增长,善法减少',所以我说'你们要舍弃这种乐受'。如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种乐受时,不善法减少,善法增长',我却不知而说'你们要成就并安住于这种乐受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种乐受时,不善法减少,善法增长',所以我说'你们要成就并安住于这种乐受'。
179. "比丘们,如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种苦受时,不善法增长,善法减少',我却不知而说'你们要舍弃这种苦受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种苦受时,不善法增长,善法减少',所以我说'你们要舍弃这种苦受'。如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种苦受时,不善法减少,善法增长',我却不知而说'你们要成就并安住于这种苦受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种苦受时,不善法减少,善法增长',所以我说'你们要成就并安住于这种苦受'。

180. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi’’. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

181. ‘‘Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.



180. "比丘们,如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种不苦不乐受时,不善法增长,善法减少',我却不知而说'你们要舍弃这种不苦不乐受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种不苦不乐受时,不善法增长,善法减少',所以我说'你们要舍弃这种不苦不乐受'。如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里,有人经历某种不苦不乐受时,不善法减少,善法增长',我却不知而说'你们要成就并安住于这种不苦不乐受',比丘们,这对我来说合适吗?"
"不合适,世尊。"
"比丘们,正是因为我知道、见到、了解、证悟、以智慧触及'在这里,有人经历某种不苦不乐受时,不善法减少,善法增长',所以我说'你们要成就并安住于这种不苦不乐受'。
181. "比丘们,我不对所有比丘都说'应当不放逸';比丘们,我也不对所有比丘都说'不应当不放逸'。比丘们,对于那些已经成为阿罗汉、漏尽、修行已毕、所作已办、放下重担、达到目标、彻底断除有结、正确了知而解脱的比丘,我对这样的比丘说'不应当不放逸'。为什么呢?因为他们已经以不放逸完成了[修行],他们不可能放逸。比丘们,但是对于那些还在学习、尚未达到目标、渴望无上安稳的比丘,我对这样的比丘说'应当不放逸'。为什么呢?也许这些尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这些比丘不放逸的果报,所以说'应当不放逸'。

182. ‘‘Sattime , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

‘‘Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā [phassitvā (sī. pī.)] viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

‘‘Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

‘‘Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

‘‘Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

‘‘Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.


182. "比丘们,世间有这七种人存在。哪七种?两分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。
比丘们,什么是两分解脱者?在这里,比丘们,有人亲身体验那些超越色界的寂静解脱,即无色界定,并且以智慧看见后,他的诸漏已尽。比丘们,这被称为两分解脱者。比丘们,我对这样的比丘说'不应当不放逸'。为什么呢?因为他已经以不放逸完成了[修行],他不可能放逸。
比丘们,什么是慧解脱者?在这里,比丘们,有人没有亲身体验那些超越色界的寂静解脱,即无色界定,但以智慧看见后,他的诸漏已尽。比丘们,这被称为慧解脱者。比丘们,我也对这样的比丘说'不应当不放逸'。为什么呢?因为他已经以不放逸完成了[修行],他不可能放逸。
比丘们,什么是身证者?在这里,比丘们,有人亲身体验那些超越色界的寂静解脱,即无色界定,并且以智慧看见后,他的一些漏已尽。比丘们,这被称为身证者。比丘们,我对这样的比丘说'应当不放逸'。为什么呢?也许这位尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这位比丘不放逸的果报,所以说'应当不放逸'。
比丘们,什么是见至者?在这里,比丘们,有人没有亲身体验那些超越色界的寂静解脱,即无色界定,但以智慧看见后,他的一些漏已尽,并且如来所宣说的法已被他以智慧明了和探究。比丘们,这被称为见至者。比丘们,我也对这样的比丘说'应当不放逸'。为什么呢?也许这位尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这位比丘不放逸的果报,所以说'应当不放逸'。
比丘们,什么是信解脱者?在这里,比丘们,有人没有亲身体验那些超越色界的寂静解脱,即无色界定,但以智慧看见后,他的一些漏已尽,并且他对如来的信心已经根深蒂固、稳固。比丘们,这被称为信解脱者。比丘们,我也对这样的比丘说'应当不放逸'。为什么呢?也许这位尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这位比丘不放逸的果报,所以说'应当不放逸'。


‘‘Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti ! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

‘‘Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

183. ‘‘Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhātānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi ; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.



"比丘们,什么是随法行者?在这里,比丘们,有人没有亲身体验那些超越色界的寂静解脱,即无色界定,但以智慧看见后,他的一些漏已尽,并且如来所宣说的法已被他以智慧在一定程度上接受,而且他具有这些法:信根、精进根、念根、定根、慧根。比丘们,这被称为随法行者。比丘们,我也对这样的比丘说'应当不放逸'。为什么呢?也许这位尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这位比丘不放逸的果报,所以说'应当不放逸'。
比丘们,什么是随信行者?在这里,比丘们,有人没有亲身体验那些超越色界的寂静解脱,即无色界定,但以智慧看见后,他的一些漏已尽,并且他对如来有一定程度的信心和爱慕,而且他具有这些法:信根、精进根、念根、定根、慧根。比丘们,这被称为随信行者。比丘们,我也对这样的比丘说'应当不放逸'。为什么呢?也许这位尊者通过使用适当的住处、亲近善友、平衡诸根,能够在现法中自己证知、证悟、成就并安住于善男子正确地从在家到出家所追求的无上梵行的终极目标!比丘们,我看到这位比丘不放逸的果报,所以说'应当不放逸'。
183. 比丘们,我不说一开始就能实现完全的智慧;相反,比丘们,通过逐步学习、逐步修行、逐步实践,才能实现完全的智慧。比丘们,如何通过逐步学习、逐步修行、逐步实践来实现完全的智慧呢?在这里,比丘们,一个人生起信心后,他亲近[善知识];亲近后,他恭敬[听闻];恭敬后,他倾耳[聆听];倾耳后,他听闻法;听闻后,他记住法;记住后,他思考法义;思考法义后,他接受法;接受法后,生起愿望;生起愿望后,他努力;努力后,他权衡;权衡后,他精进;精进后,他以身体证悟最高真理,以智慧透彻地了知它。比丘们,如果没有那信心;比丘们,如果没有那亲近;比丘们,如果没有那恭敬;比丘们,如果没有那倾听;比丘们,如果没有那听闻法;比丘们,如果没有那记住法;比丘们,如果没有那思考法义;比丘们,如果没有那接受法;比丘们,如果没有那愿望;比丘们,如果没有那努力;比丘们,如果没有那权衡;比丘们,如果没有那精进。比丘们,你们已经走上错误的道路,比丘们,你们已经走上邪道。比丘们,这些愚人已经多么远离了这个法和律啊!

184. ‘‘Atthi , bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo [uddiṭṭhassāpi (ka.)], bhikkhave, ājānissatha me ta’’nti? ‘‘Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro’’ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya [pariyogāya (sī. pī. ka.), pariyogayha (syā. kaṃ.)] vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ [rumhaniyaṃ (sī. pī.)] satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu [upasussatu sarīre (sī.), sarīre avasussatu (ka.)] maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [santhānaṃ (sī. syā. pī.)] bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

Bhikkhuvaggo niṭṭhito dutiyo.


184. "比丘们,有一个四句偈的解释,智者听了之后不久就能以智慧理解其意义。比丘们,我将为你们诵出,你们能理解吗?"
"世尊,我们是谁,能理解法呢?"
"比丘们,即使是那些贪爱物质、依赖物质、沉溺于物质的导师,也不会有这样的想法:'如果我们这样,我们就会这样做;如果我们不这样,我们就不会这样做。'比丘们,更何况如来完全不沉溺于物质呢?比丘们,对于有信心的弟子,深入导师的教导并实践的人来说,这是适当的想法:'世尊是导师,我是弟子;世尊知道,我不知道。'比丘们,对于有信心的弟子,深入导师的教导并实践的人来说,导师的教导会变得坚固有力。比丘们,对于有信心的弟子,深入导师的教导并实践的人来说,这是适当的想法:'即使我的皮、筋、骨都耗尽,身体的肉和血都干涸,如果没有达到人的力量、精进、勇猛所能达到的目标,我绝不会停止努力。'比丘们,对于有信心的弟子,深入导师的教导并实践的人来说,可以期待两种果报中的一种:现法中的完全智慧,或者如果还有余[烦恼],则成为不还果。"
世尊说了这些。那些比丘对世尊的话感到满意和欢喜。
枳吒山经第十结束。
比丘品第二结束。


Tassuddānaṃ –

Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;

Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.

其摘要如下:
象、罗睺罗、常世、
摩罗迦子与跋陀利;
小林、生天、梵天请、
那罗迦、王、枳吒山。


