3. Paribbājakavaggo

1. Tevijjavacchasuttaṃ

185. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ [sāgataṃ (sī. pī.)], bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā’’ti.



3. 游行者品
1. 三明婆蹉经
185. 如是我闻。一时，世尊住在毗舍离（Vesālī）大林重阁讲堂。那时，婆蹉种游行者住在一朵白莲花游行者园。于是，世尊在上午时分，穿好衣服，拿起钵与衣，进入毗舍离城乞食。这时，世尊心想："现在去毗舍离城乞食还太早；我何不去一朵白莲花游行者园拜访婆蹉种游行者呢？"于是世尊便前往一朵白莲花游行者园，去见婆蹉种游行者。
婆蹉种游行者远远地看见世尊走来。看见后，对世尊说道："请来，尊者，世尊。欢迎，尊者，世尊。尊者，世尊已经很久没有来这里了。请坐，尊者，世尊，这里有座位已经准备好了。"世尊便坐在准备好的座位上。婆蹉种游行者也拿了一个低矮的座位，坐在一旁。坐在一旁的婆蹉种游行者对世尊说道：
"尊者，我听说：'沙门乔达摩是全知者、全见者，声称拥有完全的知见，说："无论我行走、站立、睡眠还是清醒，知见都是持续不断地现前的。"'尊者，那些这样说的人：'沙门乔达摩是全知者、全见者，声称拥有完全的知见，说："无论我行走、站立、睡眠还是清醒，知见都是持续不断地现前的。"'他们是否如实地陈述了世尊所说，没有用虚假的话诽谤世尊，是否如法地解释了法，是否有任何如法的批评会招致指责？"
"婆蹉，那些这样说的人：'沙门乔达摩是全知者、全见者，声称拥有完全的知见，说："无论我行走、站立、睡眠还是清醒，知见都是持续不断地现前的。"'他们并没有如实地陈述我所说的，而是用不真实、虚假的话诽谤我。"

186. ‘‘Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti.

‘‘Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā’’ti [‘‘atthi kho vaccha koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagoti’’. (ka.)].

‘‘Atthi nu kho, bho gotama, koci ājīvako [ājīviko (ka.)] kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti.

‘‘Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago’’ti? ‘‘Ito kho so, vaccha, ekanavuto kappo [ito ko vaccha ekanavute kappe (ka.)] yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī’’ti. ‘‘Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti? ‘‘Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti.

Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Aggivacchasuttaṃ



186. "尊者，我们应该如何回答才能如实地陈述世尊所说，不用虚假的话诽谤世尊，如法地解释法，使任何如法的批评不会招致指责呢？"
"婆蹉，如果说'沙门乔达摩具有三明'，这样回答就能如实地陈述我所说，不会用虚假的话诽谤我，如法地解释法，任何如法的批评也不会招致指责。因为，婆蹉，只要我愿意，我就能忆念种种宿世，如一生、二生……如是，我能忆念种种宿世的状况和细节。婆蹉，只要我愿意，我就能以清净超人的天眼，看见众生死时、生时，看见他们美丑、善恶、善趣、恶趣……了知众生随业而去。婆蹉，我已经通过灭尽诸漏，在现法中亲自证知、实现、安住于无漏的心解脱、慧解脱。
婆蹉，如果说'沙门乔达摩具有三明'，这样回答就能如实地陈述我所说，不会用虚假的话诽谤我，如法地解释法，任何如法的批评也不会招致指责。"
说完这些，婆蹉种**者对世尊说："乔达摩先生，有没有在家人不舍弃在家系缚，身坏命终后能够作苦的终结者？""婆蹉，没有在家人不舍弃在家系缚，身坏命终后能够作苦的终结者。"
"乔达摩先生，有没有在家人不舍弃在家系缚，身坏命终后能够生天？""婆蹉，不是一百个，不是两百个，不是三百个，不是四百个，不是五百个，而是更多的在家人不舍弃在家系缚，身坏命终后能够生天。"
"乔达摩先生，有没有阿耆毗迦（外道苦行者）身坏命终后能够作苦的终结者？""婆蹉，没有阿耆毗迦身坏命终后能够作苦的终结者。"
"乔达摩先生，有没有阿耆毗迦身坏命终后能够生天？""婆蹉，回顾过去九十一劫，我不记得有任何阿耆毗迦能够生天，除了一个；他也是业论者、作为论者。"
"如此说来，乔达摩先生，那个教派是空虚的，连生天的人都没有。""是的，婆蹉，那个教派是空虚的，连生天的人都没有。"
世尊说了这些。婆蹉种游行者满意欢喜世尊所说。
三明婆蹉经第一结束。
2. 火婆蹉经

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

‘‘Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi [evaṃdiṭṭhī (sī. syā. kaṃ. ka.)] bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti ? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.



187. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。那时，婆蹉种游行者来到世尊处。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的婆蹉种游行者对世尊说：
"乔达摩先生，您是否持有这样的见解：'世界是常恒的，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'世界是常恒的，唯此为真，其他都是虚妄的'。"
"那么，乔达摩先生，您是否持有这样的见解：'世界是非常恒的，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'世界是非常恒的，唯此为真，其他都是虚妄的'。"
"乔达摩先生，您是否持有这样的见解：'世界是有边际的，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'世界是有边际的，唯此为真，其他都是虚妄的'。"
"那么，乔达摩先生，您是否持有这样的见解：'世界是无边际的，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'世界是无边际的，唯此为真，其他都是虚妄的'。"
"乔达摩先生，您是否持有这样的见解：'命即是身，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'命即是身，唯此为真，其他都是虚妄的'。"
"那么，乔达摩先生，您是否持有这样的见解：'命是一回事，身是另一回事，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'命是一回事，身是另一回事，唯此为真，其他都是虚妄的'。"
"乔达摩先生，您是否持有这样的见解：'如来死后存在，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'如来死后存在，唯此为真，其他都是虚妄的'。"
"那么，乔达摩先生，您是否持有这样的见解：'如来死后不存在，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'如来死后不存在，唯此为真，其他都是虚妄的'。"
"乔达摩先生，您是否持有这样的见解：'如来死后既存在又不存在，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'如来死后既存在又不存在，唯此为真，其他都是虚妄的'。"
"那么，乔达摩先生，您是否持有这样的见解：'如来死后既非存在又非不存在，唯此为真，其他都是虚妄的'？""婆蹉，我不持有这样的见解：'如来死后既非存在又非不存在，唯此为真，其他都是虚妄的'。"

188. ‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi [moghamaññantīti vadesi (sī.), moghamaññanti iti vadesi (?)]. ‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha , evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

‘‘‘Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

‘‘Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti?



188. "乔达摩先生，当被问到'您是否持有这样的见解：世界是常恒的，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：世界是常恒的，唯此为真，其他都是虚妄的'。当被问到'那么，乔达摩先生，您是否持有这样的见解：世界是非常恒的，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：世界是非常恒的，唯此为真，其他都是虚妄的'。当被问到'乔达摩先生，您是否持有这样的见解：世界是有边际的，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：世界是有边际的，唯此为真，其他都是虚妄的'。当被问到'那么，乔达摩先生，您是否持有这样的见解：世界是无边际的，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：世界是无边际的，唯此为真，其他都是虚妄的'。当被问到'乔达摩先生，您是否持有这样的见解：命即是身，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：命即是身，唯此为真，其他都是虚妄的'。当被问到'那么，乔达摩先生，您是否持有这样的见解：命是一回事，身是另一回事，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：命是一回事，身是另一回事，唯此为真，其他都是虚妄的'。当被问到'乔达摩先生，您是否持有这样的见解：如来死后存在，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：如来死后存在，唯此为真，其他都是虚妄的'。
当被问到'那么，乔达摩先生，您是否持有这样的见解：如来死后不存在，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：如来死后不存在，唯此为真，其他都是虚妄的'。当被问到'乔达摩先生，您是否持有这样的见解：如来死后既存在又不存在，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：如来死后既存在又不存在，唯此为真，其他都是虚妄的'。当被问到'那么，乔达摩先生，您是否持有这样的见解：如来死后既非存在又非不存在，唯此为真，其他都是虚妄的'时，您回答说'婆蹉，我不持有这样的见解：如来死后既非存在又非不存在，唯此为真，其他都是虚妄的'。
乔达摩先生，您看到这些见解有什么过患，以至于完全不接受这些见解呢？"

189. ‘‘‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro [diṭṭhikantāraṃ (sī. pī.)] diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati . ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīra’nti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti.

‘‘Atthi pana bhoto gotamassa kiñci diṭṭhigata’’nti? ‘‘Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī’’ti.

190. ‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’’ti? ‘‘Upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, na upapajjatī’’ti? ‘‘Na upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’’ti? ‘‘Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’’ti? ‘‘Neva upapajjati na na upapajjatīti kho, vaccha, na upeti’’.

‘‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā’’ti. ‘‘Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena [aññatrāyogena (dī. ni. 1.420)] aññatrācariyakena’’ [aññatthācariyakena (sī. syā. kaṃ. pī.)].



189. "婆蹉，'世界是常恒的'这是一种见解，是见解的丛林、见解的荒野、见解的扭曲、见解的动摇、见解的束缚，它伴随着苦、悲伤、忧恼、热恼，不能导向厌离、离欲、止息、平静、证知、正觉、涅槃。'世界是非常恒的'……'世界是有边际的'……'世界是无边际的'……'命即是身'……'命是一回事，身是另一回事'……'如来死后存在'……'如来死后不存在'……'如来死后既存在又不存在'……'如来死后既非存在又非不存在'，婆蹉，这些都是见解，是见解的丛林、见解的荒野、见解的扭曲、见解的动摇、见解的束缚，它们伴随着苦、悲伤、忧恼、热恼，不能导向厌离、离欲、止息、平静、证知、正觉、涅槃。婆蹉，我看到这些过患，所以完全不接受这些见解。"
"那么，乔达摩先生有任何见解吗？""婆蹉，'见解'这个概念已经被如来舍弃了。婆蹉，如来已经看到：'这是色，这是色的生起，这是色的消失；这是受，这是受的生起，这是受的消失；这是想，这是想的生起，这是想的消失；这是行，这是行的生起，这是行的消失；这是识，这是识的生起，这是识的消失。'因此，我说如来通过一切妄想、一切动摇、一切我执、我所执、我慢随眠的灭尽、离欲、止息、舍弃、放下而无所执取地解脱。"
190. "乔达摩先生，如此心解脱的比丘会转生到哪里呢？""婆蹉，'转生'这个概念不适用。""那么，乔达摩先生，他不转生吗？""婆蹉，'不转生'这个概念不适用。""那么，乔达摩先生，他既转生又不转生吗？""婆蹉，'既转生又不转生'这个概念不适用。""那么，乔达摩先生，他既不转生也不是不转生吗？""婆蹉，'既不转生也不是不转生'这个概念不适用。"
"乔达摩先生，当被问到'如此心解脱的比丘会转生到哪里'时，您回答说'婆蹉，转生这个概念不适用'。当被问到'那么，他不转生吗'时，您回答说'婆蹉，不转生这个概念不适用'。当被问到'那么，他既转生又不转生吗'时，您回答说'婆蹉，既转生又不转生这个概念不适用'。当被问到'那么，他既不转生也不是不转生吗'时，您回答说'婆蹉，既不转生也不是不转生这个概念不适用'。乔达摩先生，在这里我陷入了无知，在这里我陷入了迷惑。即使我之前通过与您的对话产生的一点信心，现在也消失了。""婆蹉，你的无知和迷惑是正常的。婆蹉，这个法是深奥的，难见、难懂、寂静、殊胜、超越推理、微妙、只有智者才能体验。对于你这样持有不同见解、不同倾向、不同喜好、不同修行、不同老师的人来说，是很难理解的。"

191. ‘‘Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’’’ti? ‘‘Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’’’ti.

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bho gotama, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’’’ti.

‘‘Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti? ‘‘Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti.

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali [jalati (syā. kaṃ. ka.)] tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī’’ti.



191. "那么，婆蹉，我现在反过来问你，你觉得合适就回答。婆蹉，你怎么认为，如果在你面前有火在燃烧，你会知道'在我面前有火在燃烧'吗？""乔达摩先生，如果在我面前有火在燃烧，我会知道'在我面前有火在燃烧'。"
"婆蹉，如果有人这样问你：'在你面前燃烧的这个火，是依靠什么在燃烧？'被这样问到时，你会怎么回答？""乔达摩先生，如果有人这样问我：'在你面前燃烧的这个火，是依靠什么在燃烧？'被这样问到时，我会这样回答：'在我面前燃烧的这个火，是依靠草木燃料在燃烧。'"
"婆蹉，如果在你面前的那个火熄灭了，你会知道'在我面前的火熄灭了'吗？""乔达摩先生，如果在我面前的那个火熄灭了，我会知道'在我面前的火熄灭了'。"
"婆蹉，如果有人这样问你：'在你面前熄灭的那个火，它去了哪个方向——东方、南方、西方还是北方？'被这样问到时，你会怎么回答？""乔达摩先生，这个问题不适用。因为，乔达摩先生，那个火是依靠草木燃料而燃烧的，当燃料耗尽，没有其他燃料供应时，因为没有了食物，就被称为熄灭了。"

192. ‘‘Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto [rūpasaṅkhāvimutto (sī. syā. kaṃ. pī.) evaṃ vedanāsaṅkhayādīsupi] kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

‘‘Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

‘‘Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti , na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti’’.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ [sākhāpalāsaṃ palujjeyya], tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ [pheggu palujjeyya (sī. syā. kaṃ. pī.)]; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Mahāvacchasuttaṃ

193. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū’’ti. ‘‘Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –



192. "同样地，婆蹉，如来已经舍弃了那些可用来描述如来的色，已经切断其根，如同砍倒的棕榈树，使之不复存在，未来不再生起。婆蹉，如来已经从色的灭尽中解脱，深奥、不可测量、难以探究，就像大海一样。'转生'这个概念不适用，'不转生'这个概念不适用，'既转生又不转生'这个概念不适用，'既不转生也不是不转生'这个概念不适用。
如来已经舍弃了那些可用来描述如来的受，已经切断其根，如同砍倒的棕榈树，使之不复存在，未来不再生起。婆蹉，如来已经从受的灭尽中解脱，深奥、不可测量、难以探究，就像大海一样。'转生'这个概念不适用，'不转生'这个概念不适用，'既转生又不转生'这个概念不适用，'既不转生也不是不转生'这个概念不适用。
如来已经舍弃了那些可用来描述如来的想，已经切断其根，如同砍倒的棕榈树，使之不复存在，未来不再生起。婆蹉，如来已经从想的灭尽中解脱，深奥、不可测量、难以探究，就像大海一样。'转生'这个概念不适用，'不转生'这个概念不适用，'既转生又不转生'这个概念不适用，'既不转生也不是不转生'这个概念不适用。
如来已经舍弃了那些可用来描述如来的行，已经切断其根，如同砍倒的棕榈树，使之不复存在，未来不再生起。婆蹉，如来已经从行的灭尽中解脱，深奥、不可测量、难以探究，就像大海一样。'转生'这个概念不适用，'不转生'这个概念不适用，'既转生又不转生'这个概念不适用，'既不转生也不是不转生'这个概念不适用。
如来已经舍弃了那些可用来描述如来的识，已经切断其根，如同砍倒的棕榈树，使之不复存在，未来不再生起。婆蹉，如来已经从识的灭尽中解脱，深奥、不可测量、难以探究，就像大海一样。'转生'这个概念不适用，'不转生'这个概念不适用，'既转生又不转生'这个概念不适用，'既不转生也不是不转生'这个概念不适用。"
说完这些，婆蹉种游行者对世尊说："乔达摩先生，就像在村庄或城镇附近的一棵大沙罗树，因为无常，它的枝叶会脱落，树皮和外层会剥落，内层也会腐烂；过了一段时间后，它失去了枝叶、树皮、外层和内层，只剩下纯净的树心。同样地，乔达摩先生的教导也已经失去了枝叶、树皮、外层和内层，只剩下纯净的核心。太奇妙了，乔达摩先生……请接受我从今天起终生皈依为优婆塞。"
火婆蹉经第二结束。
3. 大婆蹉经
193. 如是我闻。一时，世尊住在王舍城（Rājagaha）竹林栗鼠feeding ground。那时，婆蹉种游行者来到世尊处。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的婆蹉种游行者对世尊说："我已经与乔达摩先生长期交谈。请乔达摩先生简要地为我讲解善与不善。""婆蹉，我可以简要地为你讲解善与不善，也可以详细地为你讲解善与不善。但是，婆蹉，我现在要简要地为你讲解善与不善。仔细听，好好思考，我要说了。""是的，先生。"婆蹉种游行者回答世尊。世尊说：

194. ‘‘Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

‘‘Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ , pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

‘‘Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti.



194. "婆蹉，贪欲是不善的，无贪是善的；嗔恨是不善的，无嗔是善的；愚痴是不善的，无痴是善的。因此，婆蹉，这三法是不善的，三法是善的。
婆蹉，杀生是不善的，不杀生是善的；偷盗是不善的，不偷盗是善的；邪淫是不善的，不邪淫是善的；妄语是不善的，不妄语是善的；两舌是不善的，不两舌是善的；恶口是不善的，不恶口是善的；绮语是不善的，不绮语是善的；贪婪是不善的，不贪婪是善的；嗔恨是不善的，不嗔恨是善的；邪见是不善的，正见是善的。因此，婆蹉，这十法是不善的，十法是善的。
婆蹉，当一位比丘的渴爱已经断除，根已切断，如同砍倒的棕榈树，使之不复存在，未来不再生起，这位比丘就是阿罗汉，漏已尽，所作已办，舍下重担，达到自己的目标，彻底断除了存在的束缚，通过正确的了知而解脱。"

195. ‘‘Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā [sāvako āsavānaṃ khayā (sī. syā. kaṃ. pī.) evamuparipi] anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’’ti.

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni , atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā’’ti.

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.



195. "请乔达摩先生暂且不论。乔达摩先生有没有一位比丘弟子，通过漏尽而在现法中自己证知、实现、成就并安住于无漏的心解脱、慧解脱？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的比丘弟子，他们通过漏尽而在现法中自己证知、实现、成就并安住于无漏的心解脱、慧解脱。"
"请乔达摩先生暂且不论，请比丘们暂且不论。乔达摩先生有没有一位比丘尼弟子，通过漏尽而在现法中自己证知、实现、成就并安住于无漏的心解脱、慧解脱？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的比丘尼弟子，她们通过漏尽而在现法中自己证知、实现、成就并安住于无漏的心解脱、慧解脱。"
"请乔达摩先生暂且不论，请比丘们暂且不论，请比丘尼们暂且不论。乔达摩先生有没有一位身穿白衣的在家梵行优婆塞弟子，通过五下分结的灭尽而成为化生者，在那里般涅槃，不再从那个世界返回？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的在家梵行优婆塞弟子，他们通过五下分结的灭尽而成为化生者，在那里般涅槃，不再从那个世界返回。"
"请乔达摩先生暂且不论，请比丘们暂且不论，请比丘尼们暂且不论，请身穿白衣的在家梵行优婆塞们暂且不论。乔达摩先生有没有一位身穿白衣的享受欲乐的在家优婆塞弟子，他遵行教法，接受教诫，已度疑惑，离诸犹豫，得无所畏，不假他缘而住于师教中？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的享受欲乐的在家优婆塞弟子，他们遵行教法，接受教诫，已度疑惑，离诸犹豫，得无所畏，不假他缘而住于师教中。"
"请乔达摩先生暂且不论，请比丘们暂且不论，请比丘尼们暂且不论，请身穿白衣的在家梵行优婆塞们暂且不论，请身穿白衣的享受欲乐的在家优婆塞们暂且不论。乔达摩先生有没有一位身穿白衣的在家梵行优婆夷弟子，通过五下分结的灭尽而成为化生者，在那里般涅槃，不再从那个世界返回？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的在家梵行优婆夷弟子，她们通过五下分结的灭尽而成为化生者，在那里般涅槃，不再从那个世界返回。"
"请乔达摩先生暂且不论，请比丘们暂且不论，请比丘尼们暂且不论，请身穿白衣的在家梵行优婆塞们暂且不论，请身穿白衣的享受欲乐的在家优婆塞们暂且不论，请身穿白衣的在家梵行优婆夷们暂且不论。乔达摩先生有没有一位身穿白衣的享受欲乐的在家优婆夷弟子，她遵行教法，接受教诫，已度疑惑，离诸犹豫，得无所畏，不假他缘而住于师教中？""婆蹉，不仅是一百位，不是两百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的享受欲乐的在家优婆夷弟子，她们遵行教法，接受教诫，已度疑惑，离诸犹豫，得无所畏，不假他缘而住于师教中。"

196. ‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu ; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā , upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.



196. "乔达摩先生，如果只有您自己成就了这个法，而比丘们没有成就，那么这个梵行就会在这方面不完整。正是因为您和比丘们都成就了这个法，所以这个梵行在这方面是完整的。
乔达摩先生，如果只有您和比丘们成就了这个法，而比丘尼们没有成就，那么这个梵行就会在这方面不完整。正是因为您、比丘们和比丘尼们都成就了这个法，所以这个梵行在这方面是完整的。
乔达摩先生，如果只有您、比丘们和比丘尼们成就了这个法，而身穿白衣的在家梵行优婆塞们没有成就，那么这个梵行就会在这方面不完整。正是因为您、比丘们、比丘尼们和身穿白衣的在家梵行优婆塞们都成就了这个法，所以这个梵行在这方面是完整的。
乔达摩先生，如果只有您、比丘们、比丘尼们和身穿白衣的在家梵行优婆塞们成就了这个法，而身穿白衣的享受欲乐的在家优婆塞们没有成就，那么这个梵行就会在这方面不完整。正是因为您、比丘们、比丘尼们、身穿白衣的在家梵行优婆塞们和身穿白衣的享受欲乐的在家优婆塞们都成就了这个法，所以这个梵行在这方面是完整的。
乔达摩先生，如果只有您、比丘们、比丘尼们、身穿白衣的在家梵行优婆塞们和身穿白衣的享受欲乐的在家优婆塞们成就了这个法，而身穿白衣的在家梵行优婆夷们没有成就，那么这个梵行就会在这方面不完整。正是因为您、比丘们、比丘尼们、身穿白衣的在家梵行优婆塞们、身穿白衣的享受欲乐的在家优婆塞们和身穿白衣的在家梵行优婆夷们都成就了这个法，所以这个梵行在这方面是完整的。
乔达摩先生，如果只有您、比丘们、比丘尼们、身穿白衣的在家梵行优婆塞们、身穿白衣的享受欲乐的在家优婆塞们和身穿白衣的在家梵行优婆夷们成就了这个法，而身穿白衣的享受欲乐的在家优婆夷们没有成就，那么这个梵行就会在这方面不完整。正是因为您、比丘们、比丘尼们、身穿白衣的在家梵行优婆塞们、身穿白衣的享受欲乐的在家优婆塞们、身穿白衣的在家梵行优婆夷们和身穿白衣的享受欲乐的在家优婆夷们都成就了这个法，所以这个梵行在这方面是完整的。"

197. ‘‘Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti . ‘‘Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – ‘‘yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me [uttariṃ me (sī. syā. kaṃ. pī.)] bhagavā dhammaṃ desetū’’ti. ‘‘Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.



197. "乔达摩先生，就像恒河流向大海、倾向大海、趋向大海、最终到达大海，同样地，乔达摩先生的僧团，包括在家众和出家众，也是流向涅槃、倾向涅槃、趋向涅槃、最终到达涅槃。太奇妙了，乔达摩先生……我皈依乔达摩先生、法和比丘僧团。请允许我在乔达摩先生座下出家，请允许我受具足戒。"
"婆蹉，如果曾经属于其他教派的人想要在这个法和律中出家，想要受具足戒，他必须经过四个月的观察期。四个月过后，如果比丘们满意，就会让他出家，让他受具足戒成为比丘。不过，我也知道在这方面要因人而异。"
"尊者，如果曾经属于其他教派的人想要在这个法和律中出家，想要受具足戒，必须经过四个月的观察期，四个月过后，如果比丘们满意，就会让他出家，让他受具足戒成为比丘；那么我愿意接受四年的观察期。四年过后，如果比丘们满意，就让他们让我出家，让我受具足戒成为比丘。"
婆蹉种游行者得以在世尊座下出家，得以受具足戒。
受具足戒不久，大约半个月后，尊者婆蹉种来到世尊处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者婆蹉种对世尊说："尊者，就有学智、有学明所能达到的，我已经达到了。请世尊为我进一步开示法。"
"那么，婆蹉，你应该进一步修习两法——止和观。婆蹉，当你进一步修习了这两法——止和观，它们将导向多种界的通达。

198. ‘‘So tvaṃ, vaccha, yāvadeva [yāvade (pī.)] ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane’’ti.



198. "婆蹉，只要你愿意，你就能体验各种神通：一身变多身，多身合一身；显现隐形；穿墙越壁，如行空中；出没地中，如游水中；涉水不沉，如履平地；结跏趺坐，飞腾虚空，如鸟展翅；手摸日月，有如是大神力大威德；身至梵天，随意自在。在这方面，只要有适当的条件，你就能亲身证得这种能力。
婆蹉，只要你愿意，你就能以清净超人的天耳界，听到人间和天界的声音，无论远近。在这方面，只要有适当的条件，你就能亲身证得这种能力。
婆蹉，只要你愿意，你就能以他心智了知其他众生、其他人的心：有贪的心知是有贪的心，离贪的心知是离贪的心；有嗔的心知是有嗔的心，离嗔的心知是离嗔的心；有痴的心知是有痴的心，离痴的心知是离痴的心；集中的心知是集中的心，散乱的心知是散乱的心；广大的心知是广大的心，不广大的心知是不广大的心；有上的心知是有上的心，无上的心知是无上的心；定的心知是定的心，不定的心知是不定的心；解脱的心知是解脱的心，未解脱的心知是未解脱的心。在这方面，只要有适当的条件，你就能亲身证得这种能力。
婆蹉，只要你愿意，你就能忆念种种宿世，如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，成劫、坏劫、成坏劫，能忆念：'我曾生于某处，如是名，如是姓，如是种族，如是饮食，如是苦乐感受，如是寿命。我从那里死后，又生于某处。在那里又如是名，如是姓，如是种族，如是饮食，如是苦乐感受，如是寿命。我从那里死后，又生于此处。'如是能忆念种种宿世的状况和细节。在这方面，只要有适当的条件，你就能亲身证得这种能力。
婆蹉，只要你愿意，你就能以清净超人的天眼，见众生死时生时，知众生随业而趣。能知这些众生：'这些众生身行恶、口行恶、意行恶，诽谤圣者，怀邪见，行邪见业，他们身坏命终后，生于恶趣、堕处、地狱中。这些众生身行善、口行善、意行善，不诽谤圣者，怀正见，行正见业，他们身坏命终后，生于善趣、天界中。'如是以清净超人的天眼，见众生死时生时，知众生随业而趣。在这方面，只要有适当的条件，你就能亲身证得这种能力。
婆蹉，只要你愿意，你就能通过漏尽，在现法中自证无漏心解脱、慧解脱，并安住其中。在这方面，只要有适当的条件，你就能亲身证得这种能力。"

199. Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.

200. Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘handa! Kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā’’ti . ‘‘Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – ‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Dīghanakhasuttaṃ

201. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’’’ti. ‘‘Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī’’ti? ‘‘Esā ce [esāpi (ka.)] me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā’’ti. ‘‘Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana , eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’ti.



199. 这时，尊者婆蹉种欢喜赞叹世尊所说，从座位起身，向世尊礼拜，右绕后离去。然后尊者婆蹉种独处、远离、不放逸、热忱、专注地安住，不久就——为了善男子正确地从在家到出家的目的，那无上的——梵行的终极，在现法中自证知、实现、成就并安住。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者婆蹉种成为阿罗汉之一。
200. 当时，许多比丘正要去见世尊。尊者婆蹉种远远地看到这些比丘走来。看到后，他走向这些比丘，走近后对这些比丘说："请问，诸位尊者要去哪里？""朋友，我们要去见世尊。""那么请诸位尊者以我的名义向世尊顶礼，并这样说：'尊者，比丘婆蹉种向世尊顶礼，并这样说：我已侍奉世尊，我已侍奉善逝。'"那些比丘回答尊者婆蹉种说："好的，朋友。"然后那些比丘走向世尊。走近后，向世尊礼拜，坐在一旁。坐在一旁的那些比丘对世尊说："尊者，尊者婆蹉种向世尊顶礼，并这样说：'我已侍奉世尊，我已侍奉善逝。'""比丘们，我早就以心智了知婆蹉种比丘的心：'三明婆蹉种比丘有大神通力、大威德。'诸天也告诉我这件事：'尊者，三明婆蹉种比丘有大神通力、大威德。'"
世尊说了这些。那些比丘满意欢喜世尊所说。
大婆蹉经第三结束。
4. 长爪经
201. 如是我闻。一时，世尊住在王舍城（Rājagaha）灵鹫山（Gijjhakūṭa）猪洞中。那时，长爪游行者来到世尊处。来到后，与世尊互相问候。寒暄叙旧后，站在一旁。站在一旁的长爪游行者对世尊说："乔达摩先生，我持这样的论点，这样的见解：'一切我都不接受。'"
"火种，你持'一切我都不接受'这个见解，你也不接受这个见解吗？"
"乔达摩先生，如果我接受这个见解，那也是一样，那也是一样。"
"火种，世间上有更多的人这样说：'那也是一样，那也是一样。'他们不舍弃那个见解，又执取另一个见解。火种，世间上有更少的人这样说：'那也是一样，那也是一样。'他们舍弃那个见解，不执取另一个见解。火种，有些沙门婆罗门持这样的论点，这样的见解：'一切我都接受'；火种，有些沙门婆罗门持这样的论点，这样的见解：'一切我都不接受'；火种，有些沙门婆罗门持这样的论点，这样的见解：'有些我接受，有些我不接受'。火种，其中那些沙门婆罗门持'一切我都接受'这样的论点和见解，他们的见解接近贪欲，接近束缚，接近喜爱，接近执着，接近取着。火种，其中那些沙门婆罗门持'一切我都不接受'这样的论点和见解，他们的见解接近无贪欲，接近无束缚，接近无喜爱，接近无执着，接近无取着。"

202. Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ukkaṃseti [ukkaṃsati (sī. pī. ka.)] me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti [sampahaṃsati (ka.)] me bhavaṃ gotamo diṭṭhigata’’nti. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

203. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

204. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.



202. 听到这些，长爪游行者对世尊说："乔达摩先生赞扬我的见解，乔达摩先生高度赞扬我的见解。"
"火种，其中那些沙门婆罗门持'有些我接受，有些我不接受'这样的论点和见解，他们所接受的见解接近贪欲，接近束缚，接近喜爱，接近执着，接近取着；他们所不接受的见解接近无贪欲，接近无束缚，接近无喜爱，接近无执着，接近无取着。火种，其中那些沙门婆罗门持'一切我都接受'这样的论点和见解，在这里，智者这样思考：'我有这个见解——一切我都接受，如果我固执、执着、坚持这个见解，宣称"只有这是真实的，其他都是虚妄的"，那么我就会与两种人产生争执：一种是持"一切我都不接受"这样论点和见解的沙门或婆罗门，另一种是持"有些我接受，有些我不接受"这样论点和见解的沙门或婆罗门。我会与这两种人产生争执。有争执就有争论，有争论就有伤害，有伤害就有困扰。'他看到自己会有争执、争论、伤害和困扰，于是舍弃那个见解，不执取另一个见解。这就是这些见解的舍弃，这就是这些见解的放下。
203. "火种，其中那些沙门婆罗门持'一切我都不接受'这样的论点和见解，在这里，智者这样思考：'我有这个见解——一切我都不接受，如果我固执、执着、坚持这个见解，宣称"只有这是真实的，其他都是虚妄的"，那么我就会与两种人产生争执：一种是持"一切我都接受"这样论点和见解的沙门或婆罗门，另一种是持"有些我接受，有些我不接受"这样论点和见解的沙门或婆罗门。我会与这两种人产生争执。有争执就有争论，有争论就有伤害，有伤害就有困扰。'他看到自己会有争执、争论、伤害和困扰，于是舍弃那个见解，不执取另一个见解。这就是这些见解的舍弃，这就是这些见解的放下。
204. "火种，其中那些沙门婆罗门持'有些我接受，有些我不接受'这样的论点和见解，在这里，智者这样思考：'我有这个见解——有些我接受，有些我不接受，如果我固执、执着、坚持这个见解，宣称"只有这是真实的，其他都是虚妄的"，那么我就会与两种人产生争执：一种是持"一切我都接受"这样论点和见解的沙门或婆罗门，另一种是持"一切我都不接受"这样论点和见解的沙门或婆罗门。我会与这两种人产生争执。有争执就有争论，有争论就有伤害，有伤害就有困扰。'他看到自己会有争执、争论、伤害和困扰，于是舍弃那个见解，不执取另一个见解。这就是这些见解的舍弃，这就是这些见解的放下。

205. ‘‘Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko [cātummahābhūtiko (sī. syā.)] mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo . Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

‘‘Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti , neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati ; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa’’nti.

206. Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījayamāno (sī. pī.)]. Atha kho āyasmato sāriputtassa etadahosi – ‘‘tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā’’ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Māgaṇḍiyasuttaṃ



205. "火种，这个身体是由四大组成的色身，由父母所生，靠饭团滋养，是无常的、需要涂抹擦拭、易破碎、易毁坏的法，应该被观察为无常、苦、病、疮、箭、祸、疾、他、败坏、空、无我。当他如此观察这个身体为无常、苦、病、疮、箭、祸、疾、他、败坏、空、无我时，对身体的欲望、爱恋、随从就会被舍弃。
火种，有这三种感受——乐受、苦受、不苦不乐受。火种，当一个人感受乐受时，他不感受苦受，也不感受不苦不乐受；那时他只感受乐受。火种，当一个人感受苦受时，他不感受乐受，也不感受不苦不乐受；那时他只感受苦受。火种，当一个人感受不苦不乐受时，他不感受乐受，也不感受苦受；那时他只感受不苦不乐受。火种，乐受是无常的、有为的、缘起的、有尽法、有灭法、有离贪法、有灭尽法；火种，苦受也是无常的、有为的、缘起的、有尽法、有灭法、有离贪法、有灭尽法；火种，不苦不乐受也是无常的、有为的、缘起的、有尽法、有灭法、有离贪法、有灭尽法。火种，多闻圣弟子如此观察，就会厌离乐受，厌离苦受，厌离不苦不乐受；由于厌离而离贪，由于离贪而解脱。当解脱时，他知道'已解脱'。他了知：'生已尽，梵行已立，所作已办，不受后有。'火种，如此心解脱的比丘不与任何人争论，不与任何人争辩，对世间所说的，他只是使用而不执着。"
206. 那时，尊者舍利弗站在世尊身后为世尊扇凉。这时，尊者舍利弗心想："世尊说通过证知而舍弃这些法，善逝说通过证知而放下这些法。"当尊者舍利弗如此思考时，他的心通过不执取而从诸漏中解脱。长爪游行者生起了远尘离垢的法眼："凡是有生起的法，都是有灭尽的法。"这时，长爪游行者已见法、得法、知法、深入法，度疑惑、离犹豫，得无所畏，不依他缘而住于师教，对世尊说："太奇妙了，乔达摩先生！太奇妙了，乔达摩先生！乔达摩先生，就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，乔达摩先生以种种方便开示法。我皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞，从今日起终生皈依。"
长爪经第四结束。
5. 摩犍提经

207. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake [tiṇasantharake (sī. syā. kaṃ. pī.)]. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo [māgandiyo (sī. pī.)] paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – ‘‘kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ [samaṇaseyyārūpaṃ (sī. pī.)] maññe’’ti? ‘‘Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā’’ti. ‘‘Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno [bhūnahanassa (syā. kaṃ.)] seyyaṃ addasāmā’’ti. ‘‘Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ , māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale’’ti. ‘‘Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – ‘bhūnahu [bhūnahano (syā. kaṃ.)] samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ [āroceyyametaṃ (sī. pī.), ārocessāmi tassa (syā. kaṃ.)] samaṇassa gotamassā’’ti. ‘‘Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā’’ti.

208. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo’’ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – ‘‘etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī’’ti. Ayañca hi [ayañca hidaṃ (sī. syā. kaṃ. pī.)] bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –



207. 如是我闻。一时，世尊住在俱卢国（Kuru）的俱卢人城镇名叫甘马萨昙马（Kammāsadhamma），在婆罗豆婆遮种婆罗门的火祭堂的草席上。那时，世尊在上午穿好衣服，拿着钵和衣，进入甘马萨昙马乞食。在甘马萨昙马乞食完毕，饭后返回，来到一处林地以度过午后。进入那林地后，在一棵树下坐下度过午后。
这时，摩犍提游行者在散步经行时来到婆罗豆婆遮种婆罗门的火祭堂。摩犍提游行者看到婆罗豆婆遮种婆罗门的火祭堂里铺设的草席。看到后，对婆罗豆婆遮种婆罗门说："这是为谁在婆罗豆婆遮尊者的火祭堂里铺设的草席？看起来像是沙门的卧具。"
"摩犍提先生，有一位沙门乔达摩，释迦子，从释迦族出家。关于这位乔达摩尊者，有这样美好的名声流传：'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'这是为那位乔达摩尊者准备的卧具。"
"婆罗豆婆遮先生，我们看到了不好的东西；婆罗豆婆遮先生，我们看到了不好的东西！我们看到了那位乔达摩尊者这个破坏生命者的卧具。"
"摩犍提，请慎言；摩犍提，请慎言。有许多刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者对那位乔达摩尊者深信不疑，已在圣道、法、善巧上受教。"
"婆罗豆婆遮先生，即使我们当面见到那位乔达摩尊者，我们也会当面对他说：'沙门乔达摩是破坏生命者。'为什么呢？因为我们的经典是这样说的。"
"如果摩犍提先生不介意，我可以把这件事告诉那位沙门乔达摩。"
"请婆罗豆婆遮先生不要担心，尽管告诉他吧。"
208. 世尊以清净超人的天耳听到了婆罗豆婆遮种婆罗门与摩犍提游行者的这段对话。傍晚时分，世尊从禅修中起来，来到婆罗豆婆遮种婆罗门的火祭堂；来到后，坐在铺设的草席上。然后婆罗豆婆遮种婆罗门来到世尊处；来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。世尊对坐在一旁的婆罗豆婆遮种婆罗门说："婆罗豆婆遮，你是否与摩犍提游行者有过关于这草席的对话？"
听到这话，婆罗豆婆遮种婆罗门惊恐、毛骨悚然，对世尊说："这正是我们想告诉乔达摩尊者的。然而乔达摩尊者却说出了未被告知的事。"
世尊与婆罗豆婆遮种婆罗门的这段对话还未结束，这时摩犍提游行者在散步经行时来到婆罗豆婆遮种婆罗门的火祭堂，来到世尊处。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。世尊对坐在一旁的摩犍提游行者说：

209. ‘‘Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti.

210. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’.

211. ‘‘Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro [vassike pāsāde cattāro (syā. kaṃ.)] māse nippurisehi tūriyehi [turiyehi (sī. syā. kaṃ. pī.)] paricārayamāno [paricāriyamāno (sabbattha)] na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi . Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.



209. "摩犍提，眼贪爱色、乐于色、喜于色。如来已调伏、守护、保护、约束它，并为它的约束而说法。摩犍提，你是不是因为这个而说'沙门乔达摩是破坏生命者'？"
"乔达摩先生，我正是因为这个而说'沙门乔达摩是破坏生命者'。为什么呢？因为我们的经典是这样说的。"
"摩犍提，耳贪爱声……鼻贪爱香……舌贪爱味、乐于味、喜于味。如来已调伏、守护、保护、约束它，并为它的约束而说法。摩犍提，你是不是因为这个而说'沙门乔达摩是破坏生命者'？"
"乔达摩先生，我正是因为这个而说'沙门乔达摩是破坏生命者'。为什么呢？因为我们的经典是这样说的。"
"摩犍提，身贪爱触、乐于触……意贪爱法、乐于法、喜于法。如来已调伏、守护、保护、约束它，并为它的约束而说法。摩犍提，你是不是因为这个而说'沙门乔达摩是破坏生命者'？"
"乔达摩先生，我正是因为这个而说'沙门乔达摩是破坏生命者'。为什么呢？因为我们的经典是这样说的。"
210. "摩犍提，你怎么认为？假如有人曾经享受过眼所识别的色，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的色。后来他如实了知色的生起、灭尽、味、患、离，舍弃对色的渴爱，消除对色的热恼，无欲而内心寂静地安住。摩犍提，对这样的人你有什么话要说吗？"
"乔达摩先生，没什么可说的。"
"摩犍提，你怎么认为？假如有人曾经享受过耳所识别的声……鼻所识别的香……舌所识别的味……身所识别的触，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的触。后来他如实了知触的生起、灭尽、味、患、离，舍弃对触的渴爱，消除对触的热恼，无欲而内心寂静地安住。摩犍提，对这样的人你有什么话要说吗？"
"乔达摩先生，没什么可说的。"
211. "摩犍提，我过去作为在家人时，曾经具足享受五种欲乐：眼所识别的色，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的色；耳所识别的声……鼻所识别的香……舌所识别的味……身所识别的触，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的触。摩犍提，我有三座宫殿——一座雨季用，一座冬季用，一座夏季用。摩犍提，在雨季的四个月里，我在雨季宫殿中享受着无男性的音乐，不下楼到下面的宫殿。后来我如实了知欲望的生起、灭尽、味、患、离，舍弃对欲望的渴爱，消除对欲望的热恼，无欲而内心寂静地安住。我看到其他众生未离欲贪，被欲望渴爱所吞噬，被欲望热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么呢？摩犍提，因为我的喜乐远离欲望，远离不善法，甚至超越天界的快乐而安住。我以这种喜乐为乐，不羡慕低劣的，不乐于其中。

212. ‘‘Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā’’ti? ‘‘No hidaṃ, bho gotama’’. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

213. ‘‘Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.



212. "摩犍提，就像一个富有、大富、多财的居士或居士子，具足享受五种欲乐：眼所识别的色……触，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的触。他以身行善、口行善、意行善，身坏命终后，生于善趣、天界，与三十三天诸天为伍。他在那里的欢喜园中，被天女众围绕，具足享受五种天界欲乐。他看到一个居士或居士子具足享受五种欲乐。
摩犍提，你怎么认为？那个天子在欢喜园中被天女众围绕，具足享受五种天界欲乐，他会羡慕那个居士或居士子吗？会回转到人间的五种欲乐或人间的欲望吗？"
"不会的，乔达摩先生。为什么呢？因为，乔达摩先生，天界的欲乐比人间的欲乐更殊胜、更微妙。"
"摩犍提，同样地，我过去作为在家人时，曾经具足享受五种欲乐：眼所识别的色，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的色；耳所识别的声……鼻所识别的香……舌所识别的味……身所识别的触，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的触。后来我如实了知欲望的生起、灭尽、味、患、离，舍弃对欲望的渴爱，消除对欲望的热恼，无欲而内心寂静地安住。我看到其他众生未离欲贪，被欲望渴爱所吞噬，被欲望热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么呢？摩犍提，因为我的喜乐远离欲望，远离不善法，甚至超越天界的快乐而安住。我以这种喜乐为乐，不羡慕低劣的，不乐于其中。
213. "摩犍提，就像一个麻风病人，身体溃烂、腐败，被虫蛀食，用指甲抓挠伤口，在火坑边烤热身体。他的朋友、同伴、亲戚、血亲为他请来一位医生外科医生。那位医生外科医生为他治疗。他通过那治疗摆脱了麻风病，变得健康、快乐、自由、自在，想去哪里就去哪里。他看到另一个麻风病人，身体溃烂、腐败，被虫蛀食，用指甲抓挠伤口，在火坑边烤热身体。
摩犍提，你怎么认为？那个人会羡慕那个麻风病人的火坑或治疗吗？"
"不会的，乔达摩先生。为什么呢？因为，乔达摩先生，有病时才需要治疗，没病时就不需要治疗。"
"摩犍提，同样地，我过去作为在家人时，曾经具足享受五种欲乐：眼所识别的色，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的色；耳所识别的声……鼻所识别的香……舌所识别的味……身所识别的触，那些可爱的、可意的、令人愉悦的、可喜的、与欲望相应的、诱人的触。后来我如实了知欲望的生起、灭尽、味、患、离，舍弃对欲望的渴爱，消除对欲望的热恼，无欲而内心寂静地安住。我看到其他众生未离欲贪，被欲望渴爱所吞噬，被欲望热恼所烧灼，追求欲望。我不羡慕他们，不乐于其中。为什么呢？摩犍提，因为我的喜乐远离欲望，远离不善法，甚至超越天界的快乐而安住。我以这种喜乐为乐，不羡慕低劣的，不乐于其中。

214. ‘‘Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti ? ‘‘Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca [asu hi ca (sī. pī.)], bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā’’ti. ‘‘Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

215. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa [tathā tathā tasseva (syā. kaṃ. ka.)] tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca , hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā’’ti ? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā’’ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.



214. ‘‘Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti ? ‘‘Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca [asu hi ca (sī. pī.)], bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā’’ti. ‘‘Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

215. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa [tathā tathā tasseva (syā. kaṃ. ka.)] tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca , hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā’’ti ? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā’’ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.




#### 注意此处是断点重试开始位置，可能需要清理此位置之前的一次翻译 ####
以下是完整的简体中文直译:
214. "就像这样,摩犍提,一个麻风病人,身体溃烂、腐烂,被虫子啃食,用指甲抓挠伤口,在火坑边烤热身体。他的朋友、同伴、亲戚、血亲为他请来一位医生、外科医生。那位医生、外科医生为他配制药物。他服用那药物后,就从麻风病中解脱出来,变得健康、快乐、自由、自主,可以随意行走。然后两个强壮的人抓住他的两臂,把他拖向火坑。
"摩犍提,你怎么认为,那个人会不会这样那样地扭动身体?"
"是的,乔达摩先生。"
"为什么呢?"
"因为,乔达摩先生,那火触碰起来是痛苦的,而且非常炽热,非常灼人。"
"摩犍提,你怎么看,是只有现在那火触碰起来是痛苦的,非常炽热,非常灼人,还是以前那火触碰起来也是痛苦的,非常炽热,非常灼人?"
"乔达摩先生,现在那火触碰起来是痛苦的,非常炽热,非常灼人,以前那火触碰起来也是痛苦的,非常炽热,非常灼人。但是,乔达摩先生,那个麻风病人,身体溃烂、腐烂,被虫子啃食,用指甲抓挠伤口,感官受损,在触碰起来痛苦的火中产生了颠倒的'快乐'想。"
"同样地,摩犍提,过去的欲望触碰起来是痛苦的,非常炽热,非常灼人,未来的欲望触碰起来是痛苦的,非常炽热,非常灼人,现在的欲望触碰起来也是痛苦的,非常炽热,非常灼人。而这些众生对欲望没有离欲,被欲望的渴爱啃食,被欲望的热恼烧灼,感官受损,在触碰起来痛苦的欲望中产生了颠倒的'快乐'想。
215. "就像这样,摩犍提,一个麻风病人,身体溃烂、腐烂,被虫子啃食,用指甲抓挠伤口,在火坑边烤热身体。摩犍提,那个麻风病人,身体溃烂、腐烂,被虫子啃食,用指甲抓挠伤口,在火坑边烤热身体,越是这样做,他的那些伤口就变得越不洁净、越恶臭、越腐烂,但是由于抓挠伤口,他还是有一点点满足感、愉悦感。同样地,摩犍提,众生对欲望没有离欲,被欲望的渴爱啃食,被欲望的热恼烧灼,追求欲望。摩犍提,众生对欲望没有离欲,被欲望的渴爱啃食,被欲望的热恼烧灼,越是追求欲望,那些众生的欲望渴爱就越增长,越被欲望的热恼烧灼,但是由于五种欲望对象,他们还是有一点点满足感、愉悦感。
"摩犍提,你怎么看,你是否见过或听说过任何国王或大臣,沉溺于、享受着五种欲望对象,但没有舍弃欲望渴爱,没有消除欲望热恼,而能没有渴望、内心平静地生活过、正在生活或将要生活?"
"没有,乔达摩先生。"
"很好,摩犍提!我也没有见过或听说过任何国王或大臣,沉溺于、享受着五种欲望对象,但没有舍弃欲望渴爱,没有消除欲望热恼,而能没有渴望、内心平静地生活过、正在生活或将要生活。相反,摩犍提,任何沙门或婆罗门没有渴望、内心平静地生活过、正在生活或将要生活,他们都是如实了知欲望的生起、消失、味道、过患、出离,舍弃了欲望渴爱,消除了欲望热恼,没有渴望、内心平静地生活过、正在生活或将要生活。"然后,世尊在那个时候说出这个自说:
"健康是最大的利得,涅槃是最高的快乐;
八支圣道是诸道中最安稳的,通向不死之处。"

216. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti; tayidaṃ, bho gotama, sametī’’ti. ‘‘Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna’’nti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – ‘‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī’’ti.

217. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni [mañjeṭṭhikāni (sī. syā. kaṃ. pī.), mañjeṭṭhakāni (ka.)] rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho , odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena [telamasikatena sāhuḷacīvarena (sī. syā. kaṃ. pī.)] vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā’’ti? ‘‘Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā’’ti. ‘‘Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ , atha ca panimaṃ gāthaṃ bhāsanti – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’nti.

218. ‘‘Sā etarahi anupubbena puthujjanagāthā [puthujjanagatā (sī. pī.)]. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbāna’nti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.



以下是完整的简体中文直译:
216. 当这么说时,游行者摩犍提对世尊说:"乔达摩先生,真是不可思议!乔达摩先生,真是奇妙!乔达摩先生所说的'健康是最大的利得,涅槃是最高的快乐'这话说得多么好啊!乔达摩先生,我也曾听过以前的游行者老师们说过:'健康是最大的利得,涅槃是最高的快乐'。乔达摩先生,这与你所说的相符。"
"但是,摩犍提,你所听到的以前的游行者老师们所说的'健康是最大的利得,涅槃是最高的快乐'中,那个健康是什么?那个涅槃是什么?"
当这么说时,游行者摩犍提用手抚摸自己的身体,说:"乔达摩先生,这就是那个健康,这就是那个涅槃。因为,乔达摩先生,我现在健康快乐,没有任何疾病困扰我。"
217. "摩犍提,就像一个生来就盲的人;他看不见黑白色的物体,看不见蓝色的物体,看不见黄色的物体,看不见红色的物体,看不见洋红色的物体,看不见平坦和不平坦的地方,看不见星星,看不见月亮和太阳。他听到一个有眼睛的人说:'真好啊,朋友,白色的衣服,漂亮、干净、洁白!'他就去寻找白色的衣服。然后有人用油污的粗麻布欺骗他,说:'喂,朋友,这就是白色的衣服,漂亮、干净、洁白。'他接受了那件衣服,接受后穿上,穿上后满心欢喜地说:'真好啊,朋友,白色的衣服,漂亮、干净、洁白!'
"摩犍提,你怎么看,那个生来就盲的人是否知道和看到那件油污的粗麻布就接受了,接受后穿上,穿上后满心欢喜地说:'真好啊,朋友,白色的衣服,漂亮、干净、洁白!'还是因为相信有眼睛的人的话?"
"乔达摩先生,那个生来就盲的人不知道也看不见,他接受那件油污的粗麻布,接受后穿上,穿上后满心欢喜地说:'真好啊,朋友,白色的衣服,漂亮、干净、洁白!'这是因为相信有眼睛的人的话。"
"同样地,摩犍提,其他外道游行者是盲目的,没有眼睛,不知道什么是健康,看不见涅槃,却说出这样的偈颂:'健康是最大的利得,涅槃是最高的快乐'。摩犍提,这个偈颂最初是由过去的阿罗汉、正等正觉者所说的:
'健康是最大的利得,涅槃是最高的快乐;
八支圣道是诸道中最安稳的,通向不死之处。'
218. "现在这个偈颂逐渐变成了凡夫之语。摩犍提,这个身体是病,是疮,是箭,是灾,是疾。你对这个身体,这个病,这个疮,这个箭,这个灾,这个疾,说'乔达摩先生,这就是那个健康,这就是那个涅槃'。摩犍提,你没有那个圣眼,凭借那圣眼你能知道健康,能看见涅槃。"
"我对乔达摩先生有信心!乔达摩先生能为我说法,使我知道健康,看见涅槃!"

219. ‘‘Seyyathāpi , māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.

220. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho [paladdho (sī. pī.)]. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya’’nti.

221. ‘‘Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.



以下是完整的简体中文直译:
219. "摩犍提,就像一个生来就盲的人;他看不见黑白色的物体,看不见蓝色的物体,看不见黄色的物体,看不见红色的物体,看不见洋红色的物体,看不见平坦和不平坦的地方,看不见星星,看不见月亮和太阳。他的朋友、同伴、亲戚、血亲为他请来一位医生、外科医生。那位医生、外科医生为他配制药物。他服用那药物后,却不能生出眼睛,不能净化眼睛。摩犍提,你怎么看,那个医生岂不是只会得到疲劳和烦恼吗?"
"是的,乔达摩先生。"
"同样地,摩犍提,如果我为你说法:'这是健康,这是涅槃',而你不能知道健康,不能看见涅槃。那只会使我疲劳,使我烦恼。"
"我对乔达摩先生有信心!乔达摩先生能为我说法,使我知道健康,看见涅槃!"
220. "摩犍提,就像一个生来就盲的人;他看不见黑白色的物体,看不见蓝色的物体,看不见黄色的物体,看不见红色的物体,看不见洋红色的物体,看不见平坦和不平坦的地方,看不见星星,看不见月亮和太阳。他听到一个有眼睛的人说:'真好啊,朋友,白色的衣服,漂亮、干净、洁白!'他就去寻找白色的衣服。然后有人用油污的粗麻布欺骗他,说:'喂,朋友,这就是白色的衣服,漂亮、干净、洁白。'他接受了那件衣服,接受后穿上。他的朋友、同伴、亲戚、血亲为他请来一位医生、外科医生。那位医生、外科医生为他配制药物 - 上吐下泻、眼药、反眼药、鼻疗。他服用那药物后,生出了眼睛,净化了眼睛。随着眼睛的生出,他对那件油污的粗麻布的欲望和贪爱就消失了。他会把那个人当成敌人和对手,甚至认为应该夺去他的生命:'朋友啊,我长久以来被这个人用油污的粗麻布欺骗、愚弄、迷惑 - "喂,朋友,这就是白色的衣服,漂亮、干净、洁白。"'同样地,摩犍提,如果我为你说法:'这是健康,这是涅槃',你就能知道健康,看见涅槃。随着眼睛的生出,你对五取蕴的欲望和贪爱就会消失。你甚至会这样想:'朋友啊,我长久以来被这个心欺骗、愚弄、迷惑。我执取色,执取受,执取想,执取行,执取识。由于我的执取,有了存在,由于存在,有了出生,由于出生,有了衰老死亡、忧愁、悲叹、痛苦、忧郁、绝望;这就是这整个苦蕴的生起。'"
"我对乔达摩先生有信心!乔达摩先生能为我说法,使我从这座位上站起来时不再盲目!"
221. "那么,摩犍提,你应该亲近善人。摩犍提,当你亲近善人时,你就会听闻正法;摩犍提,当你听闻正法时,你就会如法修行;摩犍提,当你如法修行时,你就会自己知道,自己看见:'这些是病、疮、箭;在这里,病、疮、箭完全消失。由于我的执取的消失,存在消失,由于存在的消失,出生消失,由于出生的消失,衰老死亡、忧愁、悲叹、痛苦、忧郁、绝望消失;这就是这整个苦蕴的消失。'"

222. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca . Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti , upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti . Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Sandakasuttaṃ

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.



以下是完整的简体中文直译:
222. 当这么说时,游行者摩犍提对世尊说:"太好了,乔达摩先生!太好了,乔达摩先生!乔达摩先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼睛的人能看见形色。同样地,乔达摩先生以种种方式阐明了法。我归依乔达摩先生、法和比丘僧团。愿我能在乔达摩先生座下出家,愿我能受具足戒。"
"摩犍提,如果以前属于其他教派的人想在这个法与律中出家,想受具足戒,他需要四个月的观察期;四个月后,如果比丘们满意,就让他出家,让他受具足戒成为比丘。不过,我知道人与人是有差别的。"
"尊者,如果以前属于其他教派的人想在这个法与律中出家,想受具足戒,需要四个月的观察期;四个月后,如果比丘们满意,就让他出家,让他受具足戒成为比丘。那么我愿意观察四年;四年后,如果比丘们满意,就让我出家,让我受具足戒成为比丘。"
游行者摩犍提得以在世尊座下出家,得以受具足戒。受具足戒不久,尊者摩犍提独处、远离、不放逸、热忱、专注地生活,不久就 - 为了这个目的,良家子弟正确地从在家到无家的生活 - 在现法中自己证知、证悟、成就了无上的梵行的终极。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者摩犍提成为阿罗汉之一。
第五摩犍提经结束。
6. 散陀迦经
223. 如是我闻。一时,世尊住在拘睒弥(Kosambi)的瞿师多园。那时,游行者散陀迦与大群游行者一起,约五百人,住在榕树洞。那时,尊者阿难在傍晚从独处中出来,对比丘们说:"朋友们,让我们去天作池看看洞穴吧。""好的,朋友。"那些比丘回答尊者阿难。于是尊者阿难与许多比丘一起去了天作池。那时,游行者散陀迦正与大群游行者一起坐着,发出嘈杂、高声、大声,谈论着各种畜生话,即:谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、床具、花环、香料、亲戚、车乘、村庄、市镇、城市、国家、女人、英雄、街道、井边、祖先、琐事、世界起源、海洋起源、有无等等。游行者散陀迦远远地看见尊者阿难走来。看见后,他让自己的群众安静下来:"先生们请安静,先生们不要出声;这是沙门乔达摩的弟子沙门阿难来了。在拘睒弥住的沙门乔达摩的弟子中,这位沙门阿难是其中之一。这些尊者喜欢安静,受过安静的训练,赞美安静;也许他看到安静的群众会认为值得靠近。"于是那些游行者就安静了。

224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – ‘‘kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā’’ti. ‘‘Tena hi, sandaka, suṇāhi , sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – ‘‘cattārome , sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca [vasanto vā (sī. pī.) evamuparipi anārādhanapakkhe] nārādheyya ñāyaṃ dhammaṃ kusala’’nti. ‘‘Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?



以下是完整的简体中文直译:
224. 于是尊者阿难走向者散陀迦。然后者散陀迦对尊者阿难说:"请来,阿难尊者,欢迎阿难尊者。阿难尊者很久没有来这里了。请阿难尊者坐,这里有座位。"尊者阿难坐在准备好的座位上。者散陀迦也拿了一个低矮的座位,坐在一旁。坐在一旁的者散陀迦对尊者阿难说:"阿难先生,你们刚才坐在一起讨论什么?你们中断了什么话题?"
"散陀迦,别管我们刚才坐在一起讨论的话题了。阿难先生以后也不难听到那个话题。不如请阿难先生就你们自己的老师的教法给我们作一次开示吧。"
"那么,散陀迦,请听,请仔细作意,我要说了。"
"好的,先生。"**者散陀迦回答尊者阿难。尊者阿难说:
"散陀迦,那位知者、见者、阿罗汉、正等正觉者世尊说了四种非梵行住处,和四种不能令人满意的梵行,在这些地方,有智之人不会故意住梵行,即使住了也不能证得正法、善法。"
"阿难先生,那位知者、见者、阿罗汉、正等正觉者世尊说的四种非梵行住处是什么,在这些地方,有智之人不会故意住梵行,即使住了也不能证得正法、善法?"

225. ‘‘Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati , ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.

‘‘Tatra , sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ [puttasambādhavasanaṃ (sī.)] ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati [nibbijjāpakkamati (sī.)]. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.



以下是完整的简体中文直译:
225. "在这里,散陀迦,有一位导师是这样说、这样见的:'没有布施,没有供养,没有祭祀,没有善恶业的果报,没有此世,没有他世,没有母亲,没有父亲,没有化生的众生,在世上没有正行正道的沙门婆罗门,他们自己证知、证悟此世他世后宣说。这个人由四大组成,当他死时,地回归地身,水回归水身,火回归火身,风回归风身,诸根转入虚空。五个人抬着死者走,直到火葬场都能看到足迹。骨头变成灰白色。祭品都成了灰烬;布施是愚人设立的。任何说有实义的人,他们的话都是空洞、虚假、无意义的。愚者和智者,身体破坏后都断灭、消失,死后不存在。'
"在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是这样说、这样见的:"没有布施,没有供养,没有祭祀,没有善恶业的果报,没有此世,没有他世,没有母亲,没有父亲,没有化生的众生,在世上没有正行正道的沙门婆罗门,他们自己证知、证悟此世他世后宣说。这个人由四大组成,当他死时,地回归地身,水回归水身,火回归火身,风回归风身,诸根转入虚空。五个人抬着死者走,直到火葬场都能看到足迹。骨头变成灰白色。祭品都成了灰烬;布施是愚人设立的。任何说有实义的人,他们的话都是空洞、虚假、无意义的。愚者和智者,身体破坏后都断灭、消失,死后不存在。"如果这位尊敬的导师说的是真的,那么我在这里不做也等于做了,我在这里不修也等于修了。我们两个在这里是平等的,都达到了沙门果位,而我不说"我们两个身体破坏后都会断灭、消失,死后不存在"。这位尊敬的导师多余的是裸体、剃发、蹲踞苦行、拔毛发,而我住在儿女拥挤的家中,享受迦尸檀香,戴着花环、香料、涂香,接受金银,我将与这位尊敬的导师有同样的归宿。我知道什么、看到什么,才会在这位导师座下修梵行呢?'他知道'这是非梵行住处',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第一种非梵行住处,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。

226. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpa’nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.



以下是完整的简体中文直译:
226. "再者,散陀迦,这里有一位导师是这样说、这样见的:'对于做的人、使人做的人,切割的人、使人切割的人,折磨的人、使人折磨的人,使人悲伤的人、使人使人悲伤的人,使人疲惫的人、使人使人疲惫的人,使人颤抖的人、使人使人颤抖的人,杀生的人,偷盗的人,破门而入的人,抢劫的人,做强盗的人,埋伏路边的人,通奸的人,说谎的人,做这些事的人不造恶业。即使有人用锋利如剃刀边缘的轮子,把这地上的生物砍成一堆肉,也不因此而有罪,罪不会来。即使有人到恒河南岸去杀戮、屠杀、切割、使人切割、折磨、使人折磨,也不因此而有罪,罪不会来。即使有人到恒河北岸去布施、使人布施、祭祀、使人祭祀,也不因此而有福,福不会来。通过布施、自制、克己、说实话,没有福德,福德不会来。'
"在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是这样说、这样见的:"对于做的人、使人做的人,切割的人、使人切割的人,折磨的人、使人折磨的人,使人悲伤的人、使人使人悲伤的人,使人疲惫的人、使人使人疲惫的人,使人颤抖的人、使人使人颤抖的人,杀生的人,偷盗的人,破门而入的人,抢劫的人,做强盗的人,埋伏路边的人,通奸的人,说谎的人,做这些事的人不造恶业。即使有人用锋利如剃刀边缘的轮子,把这地上的生物砍成一堆肉,也不因此而有罪,罪不会来。即使有人到恒河南岸去杀戮、屠杀、切割、使人切割、折磨、使人折磨,也不因此而有罪,罪不会来。即使有人到恒河北岸去布施、使人布施、祭祀、使人祭祀,也不因此而有福,福不会来。通过布施、自制、克己、说实话,没有福德,福德不会来。"如果这位尊敬的导师说的是真的,那么我在这里不做也等于做了,我在这里不修也等于修了。我们两个在这里是平等的,都达到了沙门果位,而我不说"我们两个做什么都不造恶业"。这位尊敬的导师多余的是裸体、剃发、蹲踞苦行、拔毛发,而我住在儿女拥挤的家中,享受迦尸檀香,戴着花环、香料、涂香,接受金银,我将与这位尊敬的导师有同样的归宿。我知道什么、看到什么,才会在这位导师座下修梵行呢?'他知道'这是非梵行住处',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第二种非梵行住处,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。

227. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo , natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.



以下是完整的简体中文直译:
227. "再者,散陀迦,这里有一位导师是这样说、这样见的:'没有因,没有缘使众生污染;众生无因无缘而污染。没有因,没有缘使众生清净;众生无因无缘而清净。没有力,没有精进,没有人的力量,没有人的努力;一切众生、一切生命、一切生物、一切生灵都无自主力,无力,无精进,受命运、环境和自然的支配,在六种不同的阶层中感受苦乐。'
"在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是这样说、这样见的:"没有因,没有缘使众生污染;众生无因无缘而污染。没有因,没有缘使众生清净;众生无因无缘而清净。没有力,没有精进,没有人的力量,没有人的努力;一切众生、一切生命、一切生物、一切生灵都无自主力,无力,无精进,受命运、环境和自然的支配,在六种不同的阶层中感受苦乐。"如果这位尊敬的导师说的是真的,那么我在这里不做也等于做了,我在这里不修也等于修了。我们两个在这里是平等的,都达到了沙门果位,而我不说"我们两个无因无缘就会清净"。这位尊敬的导师多余的是裸体、剃发、蹲踞苦行、拔毛发,而我住在儿女拥挤的家中,享受迦尸檀香,戴着花环、香料、涂香,接受金银,我将与这位尊敬的导师有同样的归宿。我知道什么、看到什么,才会在这位导师座下修梵行呢?'他知道'这是非梵行住处',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第三种非梵行住处,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。

228. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci [kiñci (ka.)] jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti [cūḷāsīti (sī. syā. kaṃ. pī.)] mahākappino [mahākappuno (sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.


以下是完整的简体中文直译:
228. "再者,散陀迦,这里有一位导师是这样说、这样见的:'这七种物质是非造作的、非造作所成的、非创造的、非创造者所造的、不孕的、稳固如山峰、坚立如柱子,它们不动摇、不变易、不互相妨碍,不能互相带来快乐或痛苦或苦乐。哪七种?地界、水界、火界、风界、乐、苦和第七种生命 - 这七种物质是非造作的、非造作所成的、非创造的、非创造者所造的、不孕的、稳固如山峰、坚立如柱子。它们不动摇、不变易、不互相妨碍。不能互相带来快乐或痛苦或苦乐。在这里没有杀者或使人杀者,没有闻者或使人闻者,没有知者或使人知者。即使有人用锋利的刀砍下头颅,也没有人夺取任何人的生命,只是刀刃穿过七种物质之间的空隙而已。有一百四十万种主要的生门,六十百种和六百种,五百种业,五种业和三种业,一个整业和半个业,六十二种行道,六十二种中劫,六种人种,八种人地,四十九百种命,四十九百种游行者,四十九百种龙居,二十百种根,三十百种地狱,三十六种尘界,七种有想胎,七种无想胎,七种无结胎,七种天,七种人,七种鬼,七个湖,七个结,七个悬崖,七百个悬崖,七个梦,七百个梦,八百四十万大劫,愚者和智者流转轮回后将到达苦的尽头。在这里没有"我要以这戒律、誓言、苦行或梵行使未成熟的业成熟,或以反复接触使已成熟的业消失"这样的想法。苦乐是用斗量定量的,轮回是有限的,没有减少或增加,没有超越或堕落。就像抛出一团线,它会自己展开直到尽头,同样地,愚者和智者流转轮回后将到达苦的尽头。'


‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta ? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti . Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

‘‘Acchariyaṃ , bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?



以下是完整的简体中文直译:
"在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是这样说、这样见的:"这七种物质是非造作的、非造作所成的、非创造的、非创造者所造的、不孕的、稳固如山峰、坚立如柱子。它们不动摇、不变易、不互相妨碍。不能互相带来快乐或痛苦或苦乐。哪七种?地界、水界、火界、风界、乐、苦和第七种生命 - 这七种物质是非造作的、非造作所成的、非创造的、非创造者所造的、不孕的、稳固如山峰、坚立如柱子。它们不动摇、不变易、不互相妨碍。不能互相带来快乐或痛苦或苦乐。在这里没有杀者或使人杀者,没有闻者或使人闻者,没有知者或使人知者。即使有人用锋利的刀砍下头颅,也没有人夺取任何人的生命,只是刀刃穿过七种物质之间的空隙而已。有一百四十万种主要的生门,六十百种和六百种,五百种业,五种业和三种业,一个整业和半个业,六十二种行道,六十二种中劫,六种人种,八种人地,四十九百种命,四十九百种**者,四十九百种龙居,二十百种根,三十百种地狱,三十六种尘界,七种有想胎,七种无想胎,七种无结胎,七种天,七种人,七种鬼,七个湖,七个结,七个悬崖,七百个悬崖,七个梦,七百个梦,八百四十万大劫,愚者和智者流转轮回后将到达苦的尽头。在这里没有"我要以这戒律、誓言、苦行或梵行使未成熟的业成熟,或以反复接触使已成熟的业消失"这样的想法。苦乐是用斗量定量的,轮回是有限的,没有减少或增加,没有超越或堕落。就像抛出一团线,它会自己展开直到尽头,同样地,愚者和智者流转轮回后将到达苦的尽头。"如果这位尊敬的导师说的是真的,那么我在这里不做也等于做了,我在这里不修也等于修了。我们两个在这里是平等的,都达到了沙门果位,而我不说"我们两个流转轮回后将到达苦的尽头"。这位尊敬的导师多余的是裸体、剃发、蹲踞苦行、拔毛发,而我住在儿女拥挤的家中,享受迦尸檀香,戴着花环、香料、涂香,接受金银,我将与这位尊敬的导师有同样的归宿。我知道什么、看到什么,才会在这位导师座下修梵行呢?'他知道'这是非梵行住处',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第四种非梵行住处,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。
"散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的四种非梵行住处,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。"
"阿难先生,真是不可思议,真是奇妙!那位知者、见者、阿罗汉、正等正觉者世尊竟然把这四种梵行住处称为'非梵行住处',在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。阿难先生,那位知者、见者、阿罗汉、正等正觉者世尊所说的四种不能令人满意的梵行是什么,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法?"

229. ‘‘Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimida’nti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi [tena (ka.), tenāsiṃ (?)] daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi’nti . So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

230. ‘‘Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka , satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

231. ‘‘Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.



以下是完整的简体中文直译:
229. "在这里,散陀迦,有一位导师自称是全知全见者,宣称有完全无余的知见:'无论我行走、站立、睡眠还是清醒,知见总是持续不断地现前。'他进入空房子,得不到食物,被狗咬,遇到凶猛的象,遇到凶猛的马,遇到凶猛的牛,询问男女的名字和姓氏,询问村镇的名字和道路。当被问到'这是怎么回事'时,他回答说:'我必须进入空房子,所以我进去了;我必须得不到食物,所以我没得到;我必须被狗咬,所以我被咬了;我必须遇到凶猛的象,所以我遇到了;我必须遇到凶猛的马,所以我遇到了;我必须遇到凶猛的牛,所以我遇到了;我必须询问男女的名字和姓氏,所以我询问了;我必须询问村镇的名字和道路,所以我询问了。'在这里,散陀迦,有智之人这样思考:'这位尊敬的导师自称是全知全见者,宣称有完全无余的知见...我必须询问村镇的名字和道路,所以我询问了。'他知道'这是不能令人满意的梵行',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第一种不能令人满意的梵行,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。
230. "再者,散陀迦,这里有一位导师是传闻者,以传闻为真实。他根据传闻、传说、传统和经典的完整性来教导法。散陀迦,对于传闻者、以传闻为真实的导师来说,有些是听得好的,有些是听得不好的,有些是如此,有些是不如此。在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是传闻者,以传闻为真实。他根据传闻、传说、传统和经典的完整性来教导法。对于传闻者、以传闻为真实的导师来说,有些是听得好的,有些是听得不好的,有些是如此,有些是不如此。'他知道'这是不能令人满意的梵行',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第二种不能令人满意的梵行,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。
231. "再者,散陀迦,这里有一位导师是推理者,是探究者。他根据推理的结果和探究的结果,以自己的智慧来教导法。散陀迦,对于推理者、探究者的导师来说,有些推理得好,有些推理得不好,有些是如此,有些是不如此。在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是推理者,是探究者。他根据推理的结果和探究的结果,以自己的智慧来教导法。对于推理者、探究者的导师来说,有些推理得好,有些推理得不好,有些是如此,有些是不如此。'他知道'这是不能令人满意的梵行',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第三种不能令人满意的梵行,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。

232. ‘‘Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha [tathā tathā (sī. syā. kaṃ. pī.)] pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi [evampi (sī. pī.)] me no, tathātipi [tathāpi (sī. pī.)] me no, aññathātipi [aññathāpi (sī. pī.) ( ) sabbattha natthi] me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.

233. ‘‘Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… [vitthāro ma. ni. 

以下是完整的简体中文直译:
232. "再者,散陀迦,这里有一位导师是愚钝的、愚昧的。由于愚钝和愚昧,当被问到这样那样的问题时,他陷入言语混乱,陷入鳗鱼般的扭曲:'我不这样说,我不那样说,我不另外说,我不说不是,我不说不是不是。'在这里,散陀迦,有智之人这样思考:'这位尊敬的导师是愚钝的、愚昧的。由于愚钝和愚昧,当被问到这样那样的问题时,他陷入言语混乱,陷入鳗鱼般的扭曲:"我不这样说,我不那样说,我不另外说,我不说不是,我不说不是不是。"'他知道'这是不能令人满意的梵行',就厌离那梵行而离开。散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的第四种不能令人满意的梵行,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。
"散陀迦,这就是那位知者、见者、阿罗汉、正等正觉者世尊所说的四种不能令人满意的梵行,在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。"
"阿难先生,真是不可思议,真是奇妙!那位知者、见者、阿罗汉、正等正觉者世尊竟然把这四种不能令人满意的梵行称为'不能令人满意的梵行',在这里,有智之人不会故意住梵行,即使住了也不能证得正法、善法。阿难先生,那位导师说什么,教导什么,在那里有智之人会故意住梵行,住了能证得正法、善法呢?"
233. "在这里,散陀迦,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊...[详细内容见中部]

2.9-10 kandarakasutte] so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho [yasmiṃ kho pana (syā. kaṃ. ka.)], sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.



以下是完整的简体中文直译:
...他舍弃这五盖,这些是心的污染,使慧力羸弱,从欲离开,从不善法离开,有寻有伺,离生喜乐,成就并住于初禅。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"再者,散陀迦,比丘平息寻伺...成就并住于第二禅。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"再者,散陀迦,比丘离喜,住于舍...成就并住于第三禅。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"再者,散陀迦,比丘舍断乐...成就并住于第四禅。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"他以如此专注、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心,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,他以行相、境遇忆念种种宿世。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"他以如此专注、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心,引导其心趣向有情死生智。他以清净超人的天眼,见有情死时、生时,低贱的、高贵的,美丽的、丑陋的,幸福的、不幸的...了知有情随业而行。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。
"他以如此专注、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心,引导其心趣向漏尽智。他如实了知:'这是苦',如实了知:'这是苦集',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。'他了知。散陀迦,当弟子在一位导师座下获得如此殊胜的成就时,有智之人会故意住梵行,住了能证得正法、善法。"

234. ‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme’’ti? ‘‘Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu’’nti.

235. ‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’’’ti? ‘‘Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti? ‘‘Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) [(chinnāva hatthapādā,) (sī. syā. kaṃ. pī.)] Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti. ‘‘Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) [(khīṇāva āsavā,) (sī. syā. kaṃ. pī.)] api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’’’ti.

236. ‘‘Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro’’ti? ‘‘Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro’’ti. ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla’’nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – ‘‘carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu’’nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Mahāsakuludāyisuttaṃ



以下是完整的简体中文直译:
234. "阿难先生,那位阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘,他会享受欲乐吗?""散陀迦,那位阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘,不可能故意做五件事。漏尽比丘不可能故意夺取生命,漏尽比丘不可能偷盗,漏尽比丘不可能行淫,漏尽比丘不可能故意妄语,漏尽比丘不可能像以前在家时那样储存享受欲乐。散陀迦,那位阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘,不可能故意做这五件事。"
235. "阿难先生,那位阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘,无论行走、站立、睡眠还是清醒,是否总是持续不断地现前知见:'我的漏已尽'?""那么,散陀迦,我给你打个比方;有些有智之人通过比喻能理解所说的意思。散陀迦,就像一个人的手脚被砍断;无论他行走、站立、睡眠还是清醒,他是总是持续不断地知道'我的手脚被砍断了',还是在反省时才知道'我的手脚被砍断了'?""阿难先生,那个人不是总是持续不断地知道'我的手脚被砍断了',而是在反省时才知道'我的手脚被砍断了'。""同样地,散陀迦,那位阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱的比丘,无论行走、站立、睡眠还是清醒,不是总是持续不断地现前知见'我的漏已尽',而是在反省时才知道'我的漏已尽'。"
236. "阿难先生,在这法与律中有多少解脱者?""散陀迦,不仅仅是一百、二百、三百、四百或五百,而是更多的人在这法与律中成为解脱者。""太不可思议了,阿难先生,太奇妙了,阿难先生!这不是自赞法,不是贬低他法,而是在适当的范围内说法,却有如此多的解脱者。这些阿耆毗迦派的信徒们却自赞贬他,只说有三个解脱者,即难陀·婆蹉、吉沙·僧耆遮和末伽梨·瞿舍罗。"于是散陀迦游行者对自己的随众说:"诸位可以去沙门乔达摩那里修梵行。现在我们很难放弃利养、恭敬和名声。"就这样,散陀迦游行者劝自己的随众去世尊那里修梵行。
散陀迦经第六结束。
7. 大萨俱罗优陀夷经

237. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – ‘‘appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –

238. ‘‘Kāyanuttha , udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime [yatthime (sī.)] samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharantī’’’ti?



以下是完整的简体中文直译:
237. 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,许多著名的者住在孔雀林者园,如阿那婆罗、瓦拉达罗和萨俱罗优陀夷者,以及其他著名的者。那时,世尊在上午穿好衣服,拿着钵和衣进入王舍城乞食。然后世尊想:"现在去王舍城乞食还太早。不如我去孔雀林者园见萨俱罗优陀夷者。"于是世尊往孔雀林者园走去。那时,萨俱罗优陀夷者正和一大群者坐在一起,大声喧哗,谈论各种畜生论,如国王论、盗贼论、大臣论、军队论、恐惧论、战争论、食物论、饮料论、衣服论、床具论、花环论、香料论、亲戚论、车乘论、村庄论、市镇论、城市论、国土论、女人论、英雄论、街道论、井边论、祖先论、杂论、世界起源论、海洋起源论、有无论等。萨俱罗优陀夷者远远看见世尊走来,就让他的随众安静下来:"诸位请安静,不要出声。这位沙门乔达摩来了;这位尊者喜欢安静,赞美安静。也许他看到我们安静的群众会想要过来。"于是那些者都安静了下来。世尊走到萨俱罗优陀夷者那里。萨俱罗优陀夷者对世尊说:"请来,世尊。欢迎世尊。世尊很久没有来这里了。请坐,世尊;这里有座位。"世尊坐在准备好的座位上。萨俱罗优陀夷者也拿了一个低座,坐在一旁。世尊对坐在一旁的萨俱罗优陀夷**者说:
238. "优陀夷,你们刚才坐在一起谈论什么?你们的谈话被打断了?"
"世尊,请放下我们刚才坐在一起谈论的话题。世尊以后随时都可以听到这个话题。世尊,前几天,各种外道沙门婆罗门聚集在辩论堂,产生了这样的谈话:'安哥摩揭陀人真是有福气,安哥摩揭陀人真是得到了大利益!这里有这么多有名的沙门婆罗门,都是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人,都来到王舍城过雨安居。这位富兰那·迦叶是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;他也来到王舍城过雨安居。这位末伽梨·瞿舍罗...阿耆多·翅舍钦婆罗...波拘陀·迦旃延...散若耶·毗罗梨子...尼干陀·若提子是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;他也来到王舍城过雨安居。这位沙门乔达摩也是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;他也来到王舍城过雨安居。这些沙门婆罗门中,谁的弟子最尊敬、崇拜、尊重、供养他们的老师,依止谁而住?'"

239. ‘‘Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – ‘‘mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā’’ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi , kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’’’ti.

‘‘Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’’’ti.



以下是完整的简体中文直译:
239. "有些人这样说:'这位富兰那·迦叶是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;但他不受弟子们尊敬、崇拜、尊重、供养,弟子们也不尊敬、崇拜富兰那·迦叶而依止他住。从前,富兰那·迦叶向几百人的群众说法。其中一个富兰那·迦叶的弟子大声说:"诸位不要问富兰那·迦叶这个问题;他不知道这个。我们知道这个,你们问我们这个问题;我们会为诸位解答。"从前,富兰那·迦叶举起双臂哭喊也得不到:"诸位请安静,不要出声。他们不是在问你们,他们是在问我们;我们会为他们解答。"富兰那·迦叶的许多弟子提出异议后离开:"你不懂这个法与律,我懂这个法与律。你怎么会懂这个法与律?你是邪行者,我是正行者。我的话有条理,你的话没有条理。应该先说的你后说,应该后说的你先说。你的论点被驳倒了,你的论点被否定了,你被击败了,去解脱你的论点吧,如果你能的话就反驳吧。"就这样,富兰那·迦叶不受弟子们尊敬、崇拜、尊重、供养,弟子们也不尊敬、崇拜富兰那·迦叶而依止他住。富兰那·迦叶还受到法的谴责。'
"有些人这样说:'这位末伽梨·瞿舍罗...阿耆多·翅舍钦婆罗...波拘陀·迦旃延...散若耶·毗罗梨子...尼干陀·若提子是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;但他不受弟子们尊敬、崇拜、尊重、供养,弟子们也不尊敬、崇拜尼干陀·若提子而依止他住。从前,尼干陀·若提子向几百人的群众说法。其中一个尼干陀·若提子的弟子大声说:"诸位不要问尼干陀·若提子这个问题;他不知道这个。我们知道这个,你们问我们这个问题;我们会为诸位解答。"从前,尼干陀·若提子举起双臂哭喊也得不到:"诸位请安静,不要出声。他们不是在问你们,他们是在问我们;我们会为他们解答。"尼干陀·若提子的许多弟子提出异议后离开:"你不懂这个法与律,我懂这个法与律。你怎么会懂这个法与律?你是邪行者,我是正行者。我的话有条理,你的话没有条理。应该先说的你后说,应该后说的你先说。你的论点被驳倒了,你的论点被否定了,你被击败了,去解脱你的论点吧,如果你能的话就反驳吧。"就这样,尼干陀·若提子不受弟子们尊敬、崇拜、尊重、供养,弟子们也不尊敬、崇拜尼干陀·若提子而依止他住。尼干陀·若提子还受到法的谴责。'

240. ‘‘Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena [jaṇṇuke (sī.)] ghaṭṭesi – ‘‘appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī’’ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo [paccāsiṃ samānarūpo (sī. syā. kaṃ. pī.)] paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ [khuddaṃ madhuṃ (sī. syā. kaṃ. pī.)] anelakaṃ pīḷeyya [uppīḷeyya (sī.)]. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, ‘‘mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti.



以下是完整的简体中文直译:
240. "有些人这样说:'这位沙门乔达摩是僧团领袖、群众领袖、教师,著名、有名望、开创宗派的人,被许多人认为是善人;他受到们的尊敬、崇拜、尊重、供养,们也尊敬、崇拜沙门乔达摩而依止他住。从前,沙门乔达摩向几百人的群众说法。其中一个沙门乔达摩的咳嗽了。另一个同修用膝盖碰了碰他说:"尊者请安静,尊者不要出声,我们的导师世尊正在说法。"当沙门乔达摩向几百人的群众说法时,沙门乔达摩的们既不打喷嚏也不咳嗽。大众满怀期待地聚集着:"世尊将要说什么法,我们要听。"就像一个人在四衢大道上挤压纯净的蜂蜜,大众满怀期待地聚集着。同样地,当沙门乔达摩向几百人的群众说法时,沙门乔达摩的们既不打喷嚏也不咳嗽。大众满怀期待地聚集着:"世尊将要说什么法,我们要听。"即使那些与同修们商量后放弃学处、退回低劣生活的沙门乔达摩的们,他们也赞美导师,赞美法,赞美僧团,只责备自己而不责备他人:"我们真是不幸,我们福德浅薄,我们在如此善说的法与律中出家,却不能终生修习圆满清净的梵行。"他们成为园林工人或优婆塞,受持五戒。就这样,沙门乔达摩受到**们的尊敬、崇拜、尊重、供养,**们也尊敬、崇拜沙门乔达摩而依止他住。'"

241. ‘‘Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ [mama (sabbattha)] sāvakā sakkaronti garuṃ karonti [garukaronti (sī. syā. kaṃ. pī.)] mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti? ‘‘Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī . Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.



以下是完整的简体中文直译:
241. "优陀夷,你在我身上看到几种法,使我的弟子们尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住?"
"世尊,我在世尊身上看到五种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。是哪五种?世尊,世尊少食,而且赞美少食。世尊,世尊少食,而且赞美少食,这是我在世尊身上看到的第一种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。
"再者,世尊,世尊知足于任何衣服,而且赞美知足于任何衣服。世尊,世尊知足于任何衣服,而且赞美知足于任何衣服,这是我在世尊身上看到的第二种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。
"再者,世尊,世尊知足于任何食物,而且赞美知足于任何食物。世尊,世尊知足于任何食物,而且赞美知足于任何食物,这是我在世尊身上看到的第三种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。
"再者,世尊,世尊知足于任何住处,而且赞美知足于任何住处。世尊,世尊知足于任何住处,而且赞美知足于任何住处,这是我在世尊身上看到的第四种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。
"再者,世尊,世尊远离,而且赞美远离。世尊,世尊远离,而且赞美远离,这是我在世尊身上看到的第五种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。
"世尊,这就是我在世尊身上看到的五种法,使世尊的弟子们尊敬、崇拜、尊重、供养世尊,尊敬、崇拜世尊而依止世尊住。"

242. ‘‘‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni [pāpaṇikāni vā nantakāni vā (sī.)] uccinitvā [ucchinditvā (ka.)] saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi [nimantanassāpi (ka.)] bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu [phussitaggaḷesu (sī. pī.)] pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.


以下是完整的简体中文直译:
242. "优陀夷,如果我的们因为'沙门乔达摩少食,而且赞美少食'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,我有些一天只吃一科沙罗果,半科沙罗果,一个贝尔瓦果,半个贝尔瓦果。而我,优陀夷,有时用这个钵吃得满满的,甚至更多。优陀夷,如果我的们因为'沙门乔达摩少食,而且赞美少食'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,那些一天只吃一科沙罗果,半科沙罗果,一个贝尔瓦果,半个贝尔瓦果的们就不会因为这个法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
"优陀夷,如果我的们因为'沙门乔达摩知足于任何衣服,而且赞美知足于任何衣服'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,我有些穿粪扫衣,穿粗糙的衣服,他们从墓地、垃圾堆或商店收集布片,做成僧伽梨穿着。而我,优陀夷,有时穿居士供养的衣服,坚固、毛发柔软、像葫芦一样光滑。优陀夷,如果我的们因为'沙门乔达摩知足于任何衣服,而且赞美知足于任何衣服'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,那些穿粪扫衣,穿粗糙的衣服,从墓地、垃圾堆或商店收集布片,做成僧伽梨穿着的们就不会因为这个法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
"优陀夷,如果我的们因为'沙门乔达摩知足于任何食物,而且赞美知足于任何食物'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,我有些只乞食,次第乞食,喜欢拾取零碎食物的誓言,他们进入村庄时,即使被邀请坐下也不接受。而我,优陀夷,有时接受邀请吃饭,吃精米饭,去除黑粒,配有多种汤和咖喱。优陀夷,如果我的们因为'沙门乔达摩知足于任何食物,而且赞美知足于任何食物'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,那些只乞食,次第乞食,喜欢拾取零碎食物的誓言,进入村庄时即使被邀请坐下也不接受的们就不会因为这个法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
"优陀夷,如果我的们因为'沙门乔达摩知足于任何住处,而且赞美知足于任何住处'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,我有些住在树下或露天,他们八个月不进入有遮蔽的地方。而我,优陀夷,有时住在尖顶屋里,内外涂抹光滑,防风,门闩牢固,窗户关闭。优陀夷,如果我的们因为'沙门乔达摩知足于任何住处,而且赞美知足于任何住处'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,那些住在树下或露天,八个月不进入有遮蔽地方的们就不会因为这个法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。


‘‘‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

‘‘Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

243. ‘‘Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti , sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi [yamudāyi (syā. ka.)], mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi , paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

244. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

245. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu’’nti?

‘‘No hetaṃ, bhante’’.

‘‘Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi [paccāsiṃsāmi (sī. syā. kaṃ. pī.)]; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

‘‘Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.



以下是完整的简体中文直译:
"优陀夷,如果我的们因为'沙门乔达摩远离,而且赞美远离'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,我有些住在森林,住在偏僻的住处,他们进入偏远的森林和荒野的住处居住,他们每半月来到僧团中诵戒。而我,优陀夷,有时被比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道和外道们围绕着住。优陀夷,如果我的们因为'沙门乔达摩远离,而且赞美远离'而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住,那么优陀夷,那些住在森林,住在偏僻的住处,进入偏远的森林和荒野的住处居住,每半月来到僧团中诵戒的**们就不会因为这个法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
"因此,优陀夷,我的**们不是因为这五种法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
243. "优陀夷,还有其他五种法,我的们因为这五种法而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。是哪五种?优陀夷,这里我的们在增上戒方面尊敬我:'沙门乔达摩持戒,具足最高的戒蕴。'优陀夷,我的们在增上戒方面尊敬我:'沙门乔达摩持戒,具足最高的戒蕴。'优陀夷,这是第一种法,我的们因此而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
244. "再者,优陀夷,我的们在殊胜的知见方面尊敬我:'沙门乔达摩知道就说知道,看到就说看到;沙门乔达摩以证智说法,不是不以证智;沙门乔达摩有因说法,不是无因;沙门乔达摩说神奇的法,不是不神奇的。'优陀夷,我的们在殊胜的知见方面尊敬我:'沙门乔达摩知道就说知道,看到就说看到;沙门乔达摩以证智说法,不是不以证智;沙门乔达摩有因说法,不是无因;沙门乔达摩说神奇的法,不是不神奇的。'优陀夷,这是第二种法,我的**们因此而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。
245. "再者,优陀夷,我的们在增上慧方面尊敬我:'沙门乔达摩有智慧,具足最高的慧蕴;他不会看不到未来的论点,也不会不能以法善巧地驳斥已生起的他人的论点 - 这是不可能的。'优陀夷,你怎么认为,我的们如此知、如此见,会中断我的话吗?"
"不会,世尊。"
"优陀夷,我不期望从们那里得到教导;相反,是我的们期望从我这里得到教导。
"优陀夷,我的们在增上慧方面尊敬我:'沙门乔达摩有智慧,具足最高的慧蕴;他不会看不到未来的论点,也不会不能以法善巧地驳斥已生起的他人的论点 - 这是不可能的。'优陀夷,这是第三种法,我的们因此而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。

246. ‘‘Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi , tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.



以下是完整的简体中文直译:
246. "再者,优陀夷,我的们被苦所困,被苦所缠,他们来到我这里询问苦圣谛,我被问到苦圣谛就回答他们,我用回答问题来满足他们的心;他们问我苦集...苦灭...导致苦灭的道圣谛,我被问到导致苦灭的道圣谛就回答他们,我用回答问题来满足他们的心。优陀夷,我的们被苦所困,被苦所缠,他们来到我这里询问苦圣谛,我被问到苦圣谛就回答他们,我用回答问题来满足他们的心。他们问我苦集...苦灭...导致苦灭的道圣谛。我被问到导致苦灭的道圣谛就回答他们。我用回答问题来满足他们的心。优陀夷,这是第四种法,我的**们因此而尊敬、崇拜、尊重、供养我,尊敬、崇拜我而依止我住。

247. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi , bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi , bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti , sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
247. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习四念处。在这里,优陀夷,比丘住于身随观身,精进、正知、正念,远离世间的贪欲和忧恼;住于受随观受...住于心随观心...住于法随观法,精进、正知、正念,远离世间的贪欲和忧恼。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习四正勤。在这里,优陀夷,比丘为了未生起的恶不善法不生起而生欲、精进、发勤、策励、不放逸;为了已生起的恶不善法断除而生欲、精进、发勤、策励、不放逸;为了未生起的善法生起而生欲、精进、发勤、策励、不放逸;为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、精进、发勤、策励、不放逸。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习四神足。在这里,优陀夷,比丘修习欲定勤行成就神足,修习勤定勤行成就神足,修习心定勤行成就神足,修习观定勤行成就神足。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习五根。在这里,优陀夷,比丘修习导向寂静、导向觉悟的信根;修习...精进根...念根...定根...修习导向寂静、导向觉悟的慧根。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习五力。在这里,优陀夷,比丘修习导向寂静、导向觉悟的信力;修习...精进力...念力...定力...修习导向寂静、导向觉悟的慧力。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习七觉支。在这里,优陀夷,比丘修习依远离、依离贪、依灭尽、趣向舍离的念觉支;修习...择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...修习依远离、依离贪、依灭尽、趣向舍离的舍觉支。在这方面,我有许多**已达到证智和究竟圆满。
"再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习八支圣道。在这里,优陀夷,比丘修习正见、修习正思惟、修习正语、修习正业、修习正命、修习正精进、修习正念、修习正定。在这方面,我有许多**已达到证智和究竟圆满。

248. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
248. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习八解脱。有色观色,这是第一解脱;内无色想而外观色,这是第二解脱;专注于'净',这是第三解脱;完全超越色想,灭除有对想,不作意种种想,思惟'虚空无边',进入并住于空无边处,这是第四解脱;完全超越空无边处,思惟'识无边',进入并住于识无边处,这是第五解脱;完全超越识无边处,思惟'无所有',进入并住于无所有处,这是第六解脱;完全超越无所有处,进入并住于非想非非想处,这是第七解脱;完全超越非想非非想处,进入并住于想受灭,这是第八解脱。在这方面,我有许多**已达到证智和究竟圆满。

249. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ .

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni . ‘Tāni abhibhuyya jānāmi , passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

250. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
249. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习八胜处。内有色想,外观少量美色、丑色。'我胜知、胜见那些色',有如是想。这是第一胜处。
"内有色想,外观无量美色、丑色。'我胜知、胜见那些色',有如是想。这是第二胜处。
"内无色想,外观少量美色、丑色。'我胜知、胜见那些色',有如是想。这是第三胜处。
"内无色想,外观无量美色、丑色。'我胜知、胜见那些色',有如是想。这是第四胜处。
"内无色想,外观蓝色、蓝色调、蓝色光泽、蓝色光辉的色。譬如亚麻花,蓝色、蓝色调、蓝色光泽、蓝色光辉,或者譬如波罗奈两面磨光的布,蓝色、蓝色调、蓝色光泽、蓝色光辉;如是内无色想,外观蓝色、蓝色调、蓝色光泽、蓝色光辉的色。'我胜知、胜见那些色',有如是想。这是第五胜处。
"内无色想,外观黄色、黄色调、黄色光泽、黄色光辉的色。譬如卡尼卡拉花,黄色、黄色调、黄色光泽、黄色光辉,或者譬如波罗奈两面磨光的布,黄色、黄色调、黄色光泽、黄色光辉;如是内无色想,外观黄色、黄色调、黄色光泽、黄色光辉的色。'我胜知、胜见那些色',有如是想。这是第六胜处。
"内无色想,外观赤色、赤色调、赤色光泽、赤色光辉的色。譬如班度吉瓦卡花,赤色、赤色调、赤色光泽、赤色光辉,或者譬如波罗奈两面磨光的布,赤色、赤色调、赤色光泽、赤色光辉;如是内无色想,外观赤色、赤色调、赤色光泽、赤色光辉的色。'我胜知、胜见那些色',有如是想。这是第七胜处。
"内无色想,外观白色、白色调、白色光泽、白色光辉的色。譬如晨星,白色、白色调、白色光泽、白色光辉,或者譬如波罗奈两面磨光的布,白色、白色调、白色光泽、白色光辉;如是内无色想,外观白色、白色调、白色光泽、白色光辉的色。'我胜知、胜见那些色',有如是想。这是第八胜处。在这方面,我有许多**已达到证智和究竟圆满。
250. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习十遍处。一个人知地遍,上下四方无二无量;一个人知水遍...火遍...风遍...青遍...黄遍...赤遍...白遍...空遍...一个人知识遍,上下四方无二无量。在这方面,我有许多**已达到证智和究竟圆满。

251. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti . Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ , na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa [na nesaṃ (sī.)] kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

‘‘Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

‘‘Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
251. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法修习四禅。在这里,优陀夷,比丘离欲、离不善法,有寻有伺,由离生喜乐,进入并住于初禅。他以由离生的喜乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被由离生的喜乐所遍满。优陀夷,就像熟练的澡堂师或澡堂师的学徒在铜盆里撒上沐浴粉,用水一点一点地调和,使沐浴粉团变得湿润、浸透,内外都被水分渗透,但不会流散。同样地,优陀夷,比丘以由离生的喜乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被由离生的喜乐所遍满。
"再者,优陀夷,比丘平息寻伺,内心安静...进入并住于第二禅。他以由定生的喜乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被由定生的喜乐所遍满。优陀夷,就像有一个深潭,其泉水从底部涌出。这个深潭既没有从东方来的水流入口,也没有从西方来的水流入口,也没有从北方来的水流入口,也没有从南方来的水流入口,天也不时时降下适量的雨水。然而,从那深潭中涌出的凉水会浸润、遍满、充满、普遍整个深潭,使深潭中没有任何部分不被凉水所遍满。同样地,优陀夷,比丘以由定生的喜乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被由定生的喜乐所遍满。
"再者,优陀夷,比丘离喜...进入并住于第三禅。他以离喜之乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被离喜之乐所遍满。优陀夷,就像在青莲池、红莲池或白莲池中,有些青莲、红莲或白莲生在水中、长在水中,浸没在水下,从根到梢都被凉水浸透、遍满、充满、普遍,使它们没有任何部分不被凉水所遍满。同样地,优陀夷,比丘以离喜之乐浸润、遍满、充满、普遍这个身体,他的全身没有任何部分不被离喜之乐所遍满。
"再者,优陀夷,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并住于第四禅。他以清净、皎洁的心遍满全身而坐,他的全身没有任何部分不被清净、皎洁的心所遍满。优陀夷,就像有人全身包裹白布而坐,他的全身没有任何部分不被白布所覆盖。同样地,优陀夷,比丘以清净、皎洁的心遍满全身而坐,他的全身没有任何部分不被清净、皎洁的心所遍满。在这方面,我有许多**已达到证智和究竟圆满。

252. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

253. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi , puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

254. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne [abhijjamānā (ka.)] gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti , seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
252. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法如此了知:'这是我的身体,有色,由四大组成,父母所生,由饭团等滋养,是无常的、需要涂抹、按摩、会破碎、会消散的法;而这是我的识,依止于此,系缚于此。'优陀夷,就像有一颗美丽的毗琉璃宝石,八面体,精工琢磨,清澈透明,具备一切优良品质;其中穿有一根线,或蓝色、或黄色、或红色、或白色、或淡黄色。有眼之人把它拿在手中观察:'这是一颗美丽的毗琉璃宝石,八面体,精工琢磨,清澈透明,具备一切优良品质;其中穿有一根线,或蓝色、或黄色、或红色、或白色、或淡黄色。'同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法如此了知:'这是我的身体,有色,由四大组成,父母所生,由饭团等滋养,是无常的、需要涂抹、按摩、会破碎、会消散的法;而这是我的识,依止于此,系缚于此。'在这方面,我有许多**已达到证智和究竟圆满。
253. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法从这个身体变化出另一个有色的、意生的、具有一切肢节的、诸根完具的身体。优陀夷,就像有人从文竹中抽出茎秆,他会这样想:'这是文竹,这是茎秆;文竹是一回事,茎秆是另一回事;但这茎秆是从文竹中抽出来的。'或者,优陀夷,就像有人从剑鞘中拔出剑,他会这样想:'这是剑,这是剑鞘;剑是一回事,剑鞘是另一回事;但这剑是从剑鞘中拔出来的。'或者,优陀夷,就像有人从蛇篓中取出蛇,他会这样想:'这是蛇,这是蛇篓;蛇是一回事,蛇篓是另一回事;但这蛇是从蛇篓中取出来的。'同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法从这个身体变化出另一个有色的、意生的、具有一切肢节的、诸根完具的身体。在这方面,我有许多**已达到证智和究竟圆满。
254. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法体验各种神通:一身变多身,多身变一身;显现、隐形;穿墙、穿壁、穿山而过,无有障碍,如行空中;出没于地,如在水中;履水如地;结跏趺坐,飞行虚空,如有翼鸟;手摸抚日月,有如是大神力、大威德;身自在转,乃至梵天界。优陀夷,就像熟练的陶师或陶师的学徒,用精制的黏土可以制作、生产他想要的任何种类的陶器;或者,优陀夷,就像熟练的象牙工匠或象牙工匠的学徒,用精制的象牙可以制作、生产他想要的任何种类的象牙制品;或者,优陀夷,就像熟练的金匠或金匠的学徒,用精制的黄金可以制作、生产他想要的任何种类的金饰。同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法体验各种神通:一身变多身,多身变一身;显现、隐形;穿墙、穿壁、穿山而过,无有障碍,如行空中;出没于地,如在水中;履水如地;结跏趺坐,飞行虚空,如有翼鸟;手摸抚日月,有如是大神力、大威德;身自在转,乃至梵天界。在这方面,我有许多**已达到证智和究竟圆满。

255. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

256. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti [sakaṇikaṅgaṃ vā sakaṇikaṅganti (sī.)] jāneyya , akaṇikaṃ vā ‘akaṇika’nti [akaṇikaṅgaṃ vā akaṇikaṅganti (sī.)] jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
255. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法以清净、超人的天耳界听闻两种声音——天界的和人间的,无论远近。优陀夷,就像一个有力的吹螺者不费吹力就能使四方都听到;同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法以清净、超人的天耳界听闻两种声音——天界的和人间的,无论远近。在这方面,我有许多**已达到证智和究竟圆满。
256. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法以心识遍知其他众生、其他个人的心:有贪欲的心知道是'有贪欲的心',离贪欲的心知道是'离贪欲的心';有嗔恚的心知道是'有嗔恚的心',离嗔恚的心知道是'离嗔恚的心';有愚痴的心知道是'有愚痴的心',离愚痴的心知道是'离愚痴的心';收缩的心知道是'收缩的心',散乱的心知道是'散乱的心';广大的心知道是'广大的心',不广大的心知道是'不广大的心';有上的心知道是'有上的心',无上的心知道是'无上的心';定的心知道是'定的心',不定的心知道是'不定的心';解脱的心知道是'解脱的心',未解脱的心知道是'未解脱的心'。优陀夷,就像一个年轻、爱美的男子或女子,在清净明亮的镜子里或清澈的水盆中观察自己的面容,如果有斑点就知道'有斑点',如果没有斑点就知道'没有斑点';同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法以心识遍知其他众生、其他个人的心:有贪欲的心知道是'有贪欲的心',离贪欲的心...有嗔恚的心...离嗔恚的心...有愚痴的心...离愚痴的心...收缩的心...散乱的心...广大的心...不广大的心...有上的心...无上的心...定的心...不定的心...解脱的心...未解脱的心知道是'未解脱的心'。在这方面,我有许多**已达到证智和究竟圆满。

257. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

258. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā [sannadvārā (ka.)]. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.



以下是完整的简体中文直译:
257. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法忆念种种宿世,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫:'我曾生于某处,如是名,如是姓,如是容貌,如是饮食,如是感受苦乐,如是寿命;我从那里死后,又生于某处;在那里我又如是名,如是姓,如是容貌,如是饮食,如是感受苦乐,如是寿命;我从那里死后,又生于此处。'如是忆念种种宿世,及其状况、特征。优陀夷,就像一个人从自己的村庄到另一个村庄,又从那个村庄到另一个村庄,然后从那个村庄回到自己的村庄;他会这样想:'我从自己的村庄到了某个村庄,在那里我这样站着,这样坐着,这样说话,这样保持沉默;从那个村庄我又到了某个村庄,在那里我也这样站着,这样坐着,这样说话,这样保持沉默;现在我从那个村庄回到了自己的村庄。'同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法忆念种种宿世,即:一生...如是忆念种种宿世,及其状况、特征。在这方面,我有许多**已达到证智和究竟圆满。
258. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣——卑贱的、高贵的,美丽的、丑陋的,幸运的、不幸的:'这些众生具足身恶行、语恶行、意恶行,诽谤圣者,持邪见,行邪见业,他们身坏命终后生于恶趣、恶道、堕处、地狱;或者这些众生具足身善行、语善行、意善行,不诽谤圣者,持正见,行正见业,他们身坏命终后生于善趣、天界。'如是以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣——卑贱的、高贵的,美丽的、丑陋的,幸运的、不幸的。优陀夷,就像有两座房子,都有门;一个有眼之人站在中间,能看见人们进出房子,在房子里走动;同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣...在这方面,我有许多**已达到证智和究竟圆满。

259. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

‘‘Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.

8. Samaṇamuṇḍikasuttaṃ

260. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto [samaṇamaṇḍikāputto (sī. pī.)] samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya’’nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.



以下是完整的简体中文直译:
259. "再者,优陀夷,我为们宣说了修行方法,我的们按照这个方法通过诸漏尽,于现法中自知自证,证得无漏心解脱、慧解脱,并安住其中。优陀夷,就像在山间有一个清澈、明净、无浊的水池,一个有眼之人站在岸边能看见贝壳、砾石、鱼群游动或静止。他会这样想:'这个水池清澈、明净、无浊,其中有这些贝壳、砾石、鱼群在游动或静止。'同样地,优陀夷,我为们宣说了修行方法,我的们按照这个方法通过诸漏尽,于现法中自知自证,证得无漏心解脱、慧解脱,并安住其中。在这方面,我有许多已达到证智和究竟圆满。优陀夷,这是第五种法,因此我的们恭敬、尊重、尊敬、供养我,恭敬、尊重后依止我而住。
"优陀夷,这就是五种法,因此我的**们恭敬、尊重、尊敬、供养我,恭敬、尊重后依止我而住。"
世尊如是说。萨库卢达依游行者欢喜,随喜世尊之所说。
大萨库卢达依经第七终。
8. 沙门文荼经
260. 如是我闻。一时,世尊住舍卫城祇树给孤独园。那时,优伽诃摩那游行者沙门文荼子与大众游行者约五百人一起住在玛利迦园的辩论堂单树园。那时,五支工匠在日中从舍卫城出来,想要见世尊。然后五支工匠想:"现在去见世尊还不是时候,世尊在禅修。去见值得尊敬的比丘们也不是时候,值得尊敬的比丘们也在禅修。我何不去玛利迦园的辩论堂单树园见优伽诃摩那游行者沙门文荼子呢?"于是五支工匠就往玛利迦园的辩论堂单树园,去见优伽诃摩那游行者沙门文荼子。
当时,优伽诃摩那游行者沙门文荼子正与大众游行者坐在一起,高声喧哗,大声谈论各种畜生论,即:谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、卧具、花鬘、香料、亲属、车乘、村庄、市镇、城市、国土、妇女、英雄、街道、井边、祖先、杂谈、世界起源、海洋起源、有无有论等。
优伽诃摩那游行者沙门文荼子远远地看见五支工匠走来。看见后,他让自己的会众安静下来:"诸位请安静,不要出声;这是沙门乔达摩的五支工匠来了。凡是沙门乔达摩在舍卫城的白衣中,这位五支工匠是其中之一。这些尊者喜欢安静,训练于安静,赞叹安静;也许他看到会众安静就会认为值得接近。"于是那些游行者都保持沉默。

261. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

262. Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā [vikujjitamattā (sī. syā. kaṃ. pī.)]! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.



以下是完整的简体中文直译:
261. 然后,五支工匠走近优伽诃摩那者沙门文荼子;走近后,与优伽诃摩那者沙门文荼子互相问候。寒暄礼节过后,坐在一旁。优伽诃摩那**者沙门文荼子对坐在一旁的五支工匠说:"居士,我宣称具足四法的人是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门。哪四法?在此,居士,他不以身造恶业,不说恶语,不起恶念,不以邪命谋生——居士,我宣称具足这四法的人是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门。"
然后,五支工匠对优伽诃摩那者沙门文荼子所说既不赞同也不反对。既不赞同也不反对后,他从座位起身离开,心想:"我要从世尊那里了解这番话的意思。"于是五支工匠走近世尊;走近后,礼敬世尊,然后坐在一旁。坐在一旁后,五支工匠将与优伽诃摩那者沙门文荼子的全部谈话内容告诉了世尊。
262. 世尊听后对五支工匠说:"工匠啊,如果按照优伽诃摩那者沙门文荼子所说,那么一个仰卧的婴儿就是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门了。工匠啊,仰卧的婴儿甚至没有'身'的概念,更何况会以身造恶业呢?除了些微动作外!工匠啊,仰卧的婴儿甚至没有'语'的概念,更何况会说恶语呢?除了啼哭外!工匠啊,仰卧的婴儿甚至没有'思'的概念,更何况会起恶念呢?除了咿呀学语外!工匠啊,仰卧的婴儿甚至没有'生计'的概念,更何况会以邪命谋生呢?除了吃母乳外!工匠啊,如果按照优伽诃摩那者沙门文荼子所说,那么一个仰卧的婴儿就是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门了。

263. ‘‘Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

‘‘Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ [kahaṃ (sī.), tahaṃ (pī.)], thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

‘‘Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

‘‘Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

‘‘Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

264. ‘‘Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.

‘‘Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.

‘‘Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.

‘‘Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.



以下是完整的简体中文直译:
263. "工匠啊,我宣称具足四法的人既不是圆满善巧,也不是最高善巧,也不是已达最高成就、不可战胜的沙门,而且这个人甚至不如那个仰卧的婴儿。哪四法?在此,工匠啊,他不以身造恶业,不说恶语,不起恶念,不以邪命谋生——工匠啊,我宣称具足这四法的人既不是圆满善巧,也不是最高善巧,也不是已达最高成就、不可战胜的沙门,而且这个人甚至不如那个仰卧的婴儿。
"工匠啊,我宣称具足十法的人才是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门。这些是不善戒;工匠啊,我说这应当被了知。不善戒从这里生起;工匠啊,我说这应当被了知。在这里,不善戒完全止息;工匠啊,我说这应当被了知。如是修行者是为了止息不善戒而修行;工匠啊,我说这应当被了知。
"这些是善戒;工匠啊,我说这应当被了知。善戒从这里生起;工匠啊,我说这应当被了知。在这里,善戒完全止息;工匠啊,我说这应当被了知。如是修行者是为了止息善戒而修行;工匠啊,我说这应当被了知。
"这些是不善思惟;工匠啊,我说这应当被了知。不善思惟从这里生起;工匠啊,我说这应当被了知。在这里,不善思惟完全止息;工匠啊,我说这应当被了知。如是修行者是为了止息不善思惟而修行;工匠啊,我说这应当被了知。
"这些是善思惟;工匠啊,我说这应当被了知。善思惟从这里生起;工匠啊,我说这应当被了知。在这里,善思惟完全止息;工匠啊,我说这应当被了知。如是修行者是为了止息善思惟而修行;工匠啊,我说这应当被了知。
264. "工匠啊,什么是不善戒?不善身业、不善语业、邪命——工匠啊,这些被称为不善戒。
"工匠啊,这些不善戒从何处生起?它们的生起已经说过。应该说它们'从心生起'。哪种心?心有多种、多样、各种不同。有贪心、有嗔心、有痴心,不善戒从这里生起。
"工匠啊,这些不善戒在哪里完全止息?它们的止息已经说过。在此,工匠啊,比丘舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,舍弃邪命而以正命度日——在这里,这些不善戒完全止息。
"工匠啊,如何修行才是为了止息不善戒而修行?在此,工匠啊,比丘为了未生起的恶不善法不生起而生起欲求、精进、发勤、策励其心、努力;为了已生起的恶不善法断除而生起欲求、精进、发勤、策励其心、努力;为了未生起的善法生起而生起欲求、精进、发勤、策励其心、努力;为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生起欲求、精进、发勤、策励其心、努力。工匠啊,如是修行才是为了止息不善戒而修行。

265. ‘‘Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.

‘‘Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.

‘‘Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati ; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

266. ‘‘Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.

‘‘Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.

‘‘Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.

‘‘Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

267. ‘‘Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.

‘‘Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.

‘‘Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.



以下是完整的简体中文直译:
265. "工匠啊,什么是善戒?善身业、善语业,我也说清净生活是戒——工匠啊,这些被称为善戒。
"工匠啊,这些善戒从何处生起?它们的生起已经说过。应该说它们'从心生起'。哪种心?心有多种、多样、各种不同。离贪心、离嗔心、离痴心,善戒从这里生起。
"工匠啊,这些善戒在哪里完全止息?它们的止息已经说过。在此,工匠啊,比丘有戒但不执著于戒,如实了知那心解脱、慧解脱;在那里,这些善戒完全止息。
"工匠啊,如何修行才是为了止息善戒而修行?在此,工匠啊,比丘为了未生起的恶不善法不生起而生起欲求、精进、发勤、策励其心、努力;为了已生起的恶不善法断除而...为了未生起的善法生起而...为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生起欲求、精进、发勤、策励其心、努力。工匠啊,如是修行才是为了止息善戒而修行。
266. "工匠啊,什么是不善思惟?欲思惟、恚思惟、害思惟——工匠啊,这些被称为不善思惟。
"工匠啊,这些不善思惟从何处生起?它们的生起已经说过。应该说它们'从想生起'。什么是想?想有多种、多样、各种不同。欲想、恚想、害想——不善思惟从这里生起。
"工匠啊,这些不善思惟在哪里完全止息?它们的止息已经说过。在此,工匠啊,比丘离欲...证得初禅而住;在这里,这些不善思惟完全止息。
"工匠啊,如何修行才是为了止息不善思惟而修行?在此,工匠啊,比丘为了未生起的恶不善法不生起而生起欲求、精进、发勤、策励其心、努力;为了已生起的恶不善法断除而...为了未生起的善法生起而...为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生起欲求、精进、发勤、策励其心、努力。工匠啊,如是修行才是为了止息不善思惟而修行。
267. "工匠啊,什么是善思惟?出离思惟、无恚思惟、无害思惟——工匠啊,这些被称为善思惟。
"工匠啊,这些善思惟从何处生起?它们的生起已经说过。应该说它们'从想生起'。什么是想?想有多种、多样、各种不同。出离想、无恚想、无害想——善思惟从这里生起。
"工匠啊,这些善思惟在哪里完全止息?它们的止息已经说过。在此,工匠啊,比丘寻伺平息...证得第二禅而住;在这里,这些善思惟完全止息。
"工匠啊,如何修行才是为了止息善思惟而修行?在此,工匠啊,比丘为了未生起的恶不善法不生起而生起欲求、精进、发勤、策励其心、努力;为了已生起的恶不善法断除而...为了未生起的善法生起而...为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生起欲求、精进、发勤、策励其心、努力。工匠啊,如是修行才是为了止息善思惟而修行。

268. ‘‘Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, 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 ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Cūḷasakuludāyisuttaṃ

269. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ .

270. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti – ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ [taṃ no (sī. syā. kaṃ. pī.)] sossāmā’ti; yadā pana , bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā [olokentī (syā. kaṃ. ka.)] nisinnā homa – ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’’’ti.



以下是完整的简体中文直译:
268. "工匠啊,我宣称具足哪十法的人是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门?在此,工匠啊,比丘具足无学正见,具足无学正思惟,具足无学正语,具足无学正业,具足无学正命,具足无学正精进,具足无学正念,具足无学正定,具足无学正智,具足无学正解脱——工匠啊,我宣称具足这十法的人是圆满善巧、最高善巧、已达最高成就、不可战胜的沙门。"
世尊如是说。五支工匠欢喜,随喜世尊之所说。
沙门文荼经第八终。
9. 小萨库卢达依经
269. 如是我闻。一时,世尊住王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,萨库卢达依游行者与大众游行者一起住在孔雀林游行者园。那时,世尊在上午穿好衣服,拿着钵和衣进入王舍城乞食。然后世尊想:"现在进入王舍城乞食还太早。我何不去孔雀林游行者园见萨库卢达依游行者呢?"于是世尊往孔雀林游行者园去。
那时,萨库卢达依游行者正与大众游行者坐在一起,高声喧哗,大声谈论各种畜生论,即:谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、卧具、花鬘、香料、亲属、车乘、村庄、市镇、城市、国土、妇女、英雄、街道、井边、祖先、杂谈、世界起源、海洋起源、有无有论等。萨库卢达依游行者远远地看见世尊走来。看见后,他让自己的会众安静下来:"诸位请安静,不要出声;这位沙门乔达摩来了;这位尊者喜欢安静,赞叹安静;也许他看到会众安静就会认为值得接近。"于是那些游行者都保持沉默。
270. 然后世尊走近萨库卢达依游行者。萨库卢达依游行者对世尊说:"尊者,请来!尊者,欢迎世尊!尊者,世尊很久没来这里了。请坐,尊者,这是为您准备的座位。"世尊坐在准备好的座位上。萨库卢达依游行者也拿了一个低座,坐在一旁。世尊对坐在一旁的萨库卢达依游行者说:"优陀夷,你们刚才坐在一起谈论什么?你们的谈话被打断了?"
"尊者,请放下我们刚才坐在一起谈论的话题。尊者,世尊以后还会有机会听到的。尊者,当我不在这个会众中时,这个会众就坐在这里谈论各种畜生论;当我来到这个会众中时,这个会众就坐在这里看着我的脸说:'我们要听沙门优陀夷讲法';当世尊来到这个会众中时,我和这个会众就坐在这里看着世尊的脸说:'我们要听世尊讲法'。"

271. ‘‘Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā’’si. ‘‘Purimāni , bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So mayā [paccupaṭṭhita’’nti mayā (?)] pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’’’ti. ‘‘Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī’’ti? ‘Nigaṇṭho, bhante, nāṭaputto’ti.

‘‘Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

‘‘Yo [so (sī. pī.)] kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

‘‘Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti.

‘‘Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha – ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti.



以下是完整的简体中文直译:
271. "那么优陀夷,就请你说说你想对我说的话吧。""尊者,前几天,有人宣称自己是全知全见者,声称'无论行、住、睡、醒,我都时时刻刻具足知见'。我问他关于过去的问题,他却答非所问,转移话题,显露出愤怒、嗔恨和不悦。尊者,那时我想起了世尊:'啊,世尊!啊,善逝!他才是这些法的善巧者啊!'"
"优陀夷,那个宣称自己是全知全见者,声称'无论行、住、睡、醒,我都时时刻刻具足知见',当你问他关于过去的问题时,却答非所问,转移话题,显露出愤怒、嗔恨和不悦的人是谁?""尊者,是尼干子。"
"优陀夷,如果有人能忆念种种宿世,即:一生、两生...如是忆念种种宿世及其状况、特征,他可以问我关于过去的问题,我也可以问他关于过去的问题;他可以用回答关于过去的问题来使我满意,我也可以用回答关于过去的问题来使他满意。
"优陀夷,如果有人能以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣——卑贱的、高贵的,美丽的、丑陋的,幸运的、不幸的,他可以问我关于未来的问题,我也可以问他关于未来的问题;他可以用回答关于未来的问题来使我满意,我也可以用回答关于未来的问题来使他满意。
"不过,优陀夷,放下过去,放下未来。我为你说法:此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。"
"尊者,我连今生经历过的事都不能完整地忆念,更何况能像世尊那样忆念种种宿世,即:一生、两生...如是忆念种种宿世及其状况、特征呢?尊者,我现在连尘土鬼都看不见,更何况能像世尊那样以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣——卑贱的、高贵的,美丽的、丑陋的,幸运的、不幸的呢?尊者,您刚才对我说:'不过,优陀夷,放下过去,放下未来。我为你说法:此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。'这对我来说更加不清楚了。尊者,也许我能用回答关于我自己的老师的问题来使世尊满意。"

272. ‘‘Kinti pana te, udāyi, sake ācariyake hotī’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’’ti.

‘‘Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

‘‘Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti? ‘‘Yasmā , bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

‘‘Dīghāpi kho te esā, udāyi, phareyya – ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.

‘‘Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

‘‘Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti.

‘‘Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.



以下是完整的简体中文直译:
272. "优陀夷,你自己的老师是怎么说的呢?""尊者,我们自己的老师是这样说的:'这是最高的色,这是最高的色'。"
"优陀夷,你自己的老师说'这是最高的色,这是最高的色',那么什么是最高的色呢?""尊者,没有比这色更高或更殊胜的色,所以这是最高的色。"
"那么,什么是没有比它更高或更殊胜的最高的色呢?""尊者,没有比这色更高或更殊胜的色,所以这是最高的色。"
"优陀夷,你可能会一直这样说下去:'尊者,没有比这色更高或更殊胜的色,所以这是最高的色',但你并没有解释那个色是什么。优陀夷,就像一个人说:'我爱慕这个国家里最美丽的女人,我想要她。'人们会问他:'喂,朋友,你爱慕想要的那个国色天香,你知道她是刹帝利、婆罗门、吠舍还是首陀罗吗?'他回答说:'不知道。'人们又问他:'喂,朋友,你爱慕想要的那个国色天香,你知道她叫什么名字、属于哪个家族吗?...她是高个子、矮个子还是中等身材?她是黑皮肤、褐色皮肤还是金色皮肤?她住在哪个村庄、市镇或城市?'他回答说:'不知道。'人们就会说:'喂,朋友,你爱慕想要的是你不知道也没见过的人吗?'他回答说:'是的。'
"优陀夷,你怎么看?这样的话,这个人的话不是毫无意义吗?""确实如此,尊者,这样的话,这个人的话确实毫无意义。"
"同样地,优陀夷,你说'尊者,没有比这色更高或更殊胜的色,所以这是最高的色',但你并没有解释那个色是什么。"
"尊者,就像一颗美丽的、上等的、八棱的、精工雕琢的琉璃宝石放在黄色毛毯上会发光、闪耀、光彩夺目,自我的色就是这样,死后无病。"

273. ‘‘Taṃ kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido [abhide (ka. sī.), abhidosaṃ (ka.) abhidoti abhisaddena samānatthanipātapadaṃ (chakkaṅguttaraṭīkā mahāvagga aṭṭhamasuttavaṇṇanā)] aḍḍharattasamayaṃ cando – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro [hīnataro (sī. pī.)] ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Acchidaṃ [acchira (ka.), acchida (?)] bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

‘‘Kiṃ pana tvaṃ, udāyi, evaṃ vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.



以下是完整的简体中文直译:
273. "优陀夷,你怎么看?一颗美丽的、上等的、八棱的、精工雕琢的琉璃宝石放在黄色毛毯上发光、闪耀、光彩夺目,和漆黑夜里的萤火虫相比,哪一个的色更殊胜、更高贵?""尊者,漆黑夜里的萤火虫的色更殊胜、更高贵。"
"优陀夷,你怎么看?漆黑夜里的萤火虫和漆黑夜里的油灯相比,哪一个的色更殊胜、更高贵?""尊者,漆黑夜里的油灯的色更殊胜、更高贵。"
"优陀夷,你怎么看?漆黑夜里的油灯和漆黑夜里的大火堆相比,哪一个的色更殊胜、更高贵?""尊者,漆黑夜里的大火堆的色更殊胜、更高贵。"
"优陀夷,你怎么看?漆黑夜里的大火堆和黎明时分晴朗无云的天空中的晨星相比,哪一个的色更殊胜、更高贵?""尊者,黎明时分晴朗无云的天空中的晨星的色更殊胜、更高贵。"
"优陀夷,你怎么看?黎明时分晴朗无云的天空中的晨星和十五日布萨日半夜时分晴朗无云的天空中的满月相比,哪一个的色更殊胜、更高贵?""尊者,十五日布萨日半夜时分晴朗无云的天空中的满月的色更殊胜、更高贵。"
"优陀夷,你怎么看?十五日布萨日半夜时分晴朗无云的天空中的满月和雨季最后一个月秋天晴朗无云的正午时分的太阳相比,哪一个的色更殊胜、更高贵?""尊者,雨季最后一个月秋天晴朗无云的正午时分的太阳的色更殊胜、更高贵。"
"优陀夷,我知道有许多天神的光明超过日月的光明。但我不说'没有比这色更高或更殊胜的色'。而你却说'比萤火虫的色还要低劣、还要卑贱的色才是最高的色',却又不解释那个色是什么。""世尊切断了论点!善逝切断了论点!"
"优陀夷,你为什么说'世尊切断了论点!善逝切断了论点!'?""尊者,我们自己的老师是这样说的:'这是最高的色,这是最高的色'。尊者,当我们被世尊盘问、追究、责难时,我们就显得空虚、无用、错误了。"

274. ‘‘Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti.

‘‘Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

‘‘Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī’’ti [sacchikiriyāyāti (ka.)]? ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

‘‘Kiṃ pana tvaṃ, udāyi, vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti [aparaddhā (sī.), aparaddhāpi (syā. kaṃ. pī.)].

275. ‘‘Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

‘‘Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati – ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

‘‘Na [kiṃ nu (syā. kaṃ. ka.)] kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī’’ti. ‘‘Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi – ‘‘ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma [panassāma (sī.)] sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā’’ti.

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – ‘‘kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī’’ti? ‘‘Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī’’ti.



以下是完整的简体中文直译:
274. "优陀夷,有纯乐世界吗?有实现纯乐世界的有效方法吗?""尊者,我们自己的老师是这样说的:'有纯乐世界,有实现纯乐世界的有效方法'。"
"优陀夷,那么什么是实现纯乐世界的有效方法呢?""尊者,在此,有人舍弃杀生,远离杀生;舍弃不与取,远离不与取;舍弃欲邪行,远离欲邪行;舍弃妄语,远离妄语;或者遵行某种苦行。尊者,这就是实现纯乐世界的有效方法。"
"优陀夷,你怎么看?当一个人舍弃杀生,远离杀生时,他是纯粹快乐还是苦乐参半?""尊者,是苦乐参半。"
"优陀夷,你怎么看?当一个人舍弃不与取,远离不与取时,他是纯粹快乐还是苦乐参半?""尊者,是苦乐参半。"
"优陀夷,你怎么看?当一个人舍弃欲邪行,远离欲邪行时,他是纯粹快乐还是苦乐参半?""尊者,是苦乐参半。"
"优陀夷,你怎么看?当一个人舍弃妄语,远离妄语时,他是纯粹快乐还是苦乐参半?""尊者,是苦乐参半。"
"优陀夷,你怎么看?当一个人遵行某种苦行时,他是纯粹快乐还是苦乐参半?""尊者,是苦乐参半。"
"优陀夷,你怎么看?通过这种苦乐交织的方法能实现纯乐世界吗?""世尊切断了论点!善逝切断了论点!"
"优陀夷,你为什么说'世尊切断了论点!善逝切断了论点!'?""尊者,我们自己的老师是这样说的:'有纯乐世界,有实现纯乐世界的有效方法'。尊者,当我们被世尊盘问、追究、责难时,我们就显得空虚、无用、错误了。"
275. "尊者,有纯乐世界吗?有实现纯乐世界的有效方法吗?""优陀夷,有纯乐世界,有实现纯乐世界的有效方法。"
"尊者,那么什么是实现纯乐世界的有效方法呢?""优陀夷,在此,比丘远离欲乐...证得初禅而住;寻伺平息...证得第二禅而住;离喜...证得第三禅而住——优陀夷,这就是实现纯乐世界的有效方法。"
"尊者,这不是实现纯乐世界的有效方法,因为这样只是部分实现了纯乐世界。""优陀夷,这样并不是完全实现了纯乐世界;这只是实现纯乐世界的有效方法。"
说到这里,萨库卢达依游行者的会众变得喧闹、高声大叫:"我们和我们的老师在这里迷失了!我们和我们的老师在这里迷失了!我们不知道比这更高的了!"
然后萨库卢达依游行者让那些游行者安静下来,对世尊说:"尊者,怎样才算是完全实现了纯乐世界呢?""优陀夷,在此,比丘舍乐...证得第四禅...而住。他与那些生于纯乐世界的天神站在一起,交谈,讨论。优陀夷,这样就算是完全实现了纯乐世界。"

276. ‘‘Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi , aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti’’.

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

‘‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

‘‘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…pe… ‘ayaṃ dukkhanirodho’ti… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti… ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti… ‘ayaṃ āsavanirodho’ti… ‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.



以下是完整的简体中文直译:
276. "尊者,比丘们是为了实现这个纯乐世界而在世尊处修梵行的吗?""优陀夷,比丘们不是为了实现纯乐世界而在我这里修梵行的。优陀夷,还有其他更高尚、更殊胜的法,比丘们是为了证悟这些法而在我这里修梵行的。"
"尊者,那些比丘们为了证悟而在世尊处修梵行的更高尚、更殊胜的法是什么呢?""优陀夷,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊...他舍弃这五盖,心的污垢使慧力羸弱,远离欲乐...证得初禅而住。优陀夷,这就是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。"
"再者,优陀夷,比丘寻伺平息...证得第二禅...第三禅...第四禅而住。优陀夷,这也是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。"
"他以如此寂静、清净、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念种种宿世,即:一生、两生...如是忆念种种宿世及其状况、特征。优陀夷,这也是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。"
"他以如此寂静、清净、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向众生死生智。他以清净、超人的天眼观察众生的死亡和再生,了知众生随业而趣——卑贱的、高贵的,美丽的、丑陋的,幸运的、不幸的...了知众生随业而趣。优陀夷,这也是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。"
"他以如此寂静、清净、无垢、离染、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。他如实了知'这是苦'、'这是苦集'、'这是苦灭'、'这是趣向苦灭之道'、'这些是漏'、'这是漏集'、'这是漏灭'、'这是趣向漏灭之道'。当他如是知、如是见时,他的心从欲漏、有漏、无明漏解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。优陀夷,这也是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。优陀夷,这些就是比丘们为了证悟而在我这里修梵行的更高尚、更殊胜的法。"

277. Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante , abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ – ‘‘mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko [maṇiko (sī. pī. ka.)] hutvā udañcaniko [uddekaniko (sī. syā. kaṃ. pī.)] assa, evaṃ sampadamidaṃ [evaṃ sampadametaṃ (sī. pī.)] bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī’’ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.

10. Vekhanasasuttaṃ

278. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso [vekhanasso (sī. pī.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – ‘‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’ti.

‘‘Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo’’ti?

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

‘‘Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti?

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

‘‘Dīghāpi kho te esā, kaccāna, phareyya – ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ ‘evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.

‘‘Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. ‘‘Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.



以下是完整的简体中文直译:
277. 说到这里,萨库卢达依游行者对世尊说:"殊胜啊,尊者!殊胜啊,尊者!就像有人扶起倒翻的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,世尊以种种方便阐明了法。尊者,我归依世尊、法和比丘僧团。尊者,愿我能在世尊座下出家,受具足戒。"
说到这里,萨库卢达依游行者的会众对萨库卢达依游行者说:"尊者优陀夷,不要在沙门乔达摩处修梵行;尊者优陀夷,不要从老师变成学生。就像从水罐变成水瓢一样,这将是尊者优陀夷的下场。尊者优陀夷,不要在沙门乔达摩处修梵行;尊者优陀夷,不要从老师变成学生。"就这样,萨库卢达依游行者的会众阻止萨库卢达依游行者在世尊处修梵行。
小萨库卢达依经第九终。
10. 韦卡纳萨经
278. 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,韦卡纳萨游行者来到世尊处。来到后,与世尊互相问候。寒暄叙礼后,站在一旁。站在一旁的韦卡纳萨游行者在世尊面前自说:"这是最高的色,这是最高的色。"
"迦旃延,你为什么说'这是最高的色,这是最高的色'?迦旃延,什么是最高的色?"
"乔达摩先生,没有比这色更高或更殊胜的色,所以这是最高的色。"
"迦旃延,那么什么是没有比它更高或更殊胜的色?"
"乔达摩先生,没有比这色更高或更殊胜的色,所以这是最高的色。"
"迦旃延,你可能会一直这样说下去:'乔达摩先生,没有比这色更高或更殊胜的色,所以这是最高的色',但你并没有解释那个色是什么。迦旃延,就像一个人说:'我爱慕这个国家里最美丽的女人,我想要她。'人们会问他:'朋友,你爱慕想要的那个国色天香,你知道她是刹帝利、婆罗门、吠舍还是首陀罗吗?'他回答说:'不知道。'人们又问他:'朋友,你爱慕想要的那个国色天香,你知道她叫什么名字、属于哪个家族吗?...她是高个子、矮个子还是中等身材?她是黑皮肤、褐色皮肤还是金色皮肤?她住在哪个村庄、市镇或城市?'他回答说:'不知道。'人们就会说:'朋友,你爱慕想要的是你不知道也没见过的人吗?'他回答说:'是的。'"
"迦旃延,你怎么看?这样的话,这个人的话不是毫无意义吗?""确实如此,乔达摩先生,这样的话,这个人的话确实毫无意义。"
"同样地,迦旃延,你说'乔达摩先生,没有比这色更高或更殊胜的色,所以这是最高的色',但你并没有解释那个色是什么。""乔达摩先生,就像一颗美丽的、上等的、八棱的、精工雕琢的琉璃宝石放在黄色毛毯上会发光、闪耀、光彩夺目,自我的色就是这样,死后无病。"

279. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi’’.



以下是完整的简体中文直译:
279. "迦旃延,你怎么看?一颗美丽的、上等的、八棱的、精工雕琢的琉璃宝石放在黄色毛毯上发光、闪耀、光彩夺目,和漆黑夜里的萤火虫相比,哪一个的色更殊胜、更高贵?""乔达摩先生,漆黑夜里的萤火虫的色更殊胜、更高贵。"
"迦旃延,你怎么看?漆黑夜里的萤火虫和漆黑夜里的油灯相比,哪一个的色更殊胜、更高贵?""乔达摩先生,漆黑夜里的油灯的色更殊胜、更高贵。"
"迦旃延,你怎么看?漆黑夜里的油灯和漆黑夜里的大火堆相比,哪一个的色更殊胜、更高贵?""乔达摩先生,漆黑夜里的大火堆的色更殊胜、更高贵。"
"迦旃延,你怎么看?漆黑夜里的大火堆和黎明时分晴朗无云的天空中的晨星相比,哪一个的色更殊胜、更高贵?""乔达摩先生,黎明时分晴朗无云的天空中的晨星的色更殊胜、更高贵。"
"迦旃延,你怎么看?黎明时分晴朗无云的天空中的晨星和十五日布萨日半夜时分晴朗无云的天空中的满月相比,哪一个的色更殊胜、更高贵?""乔达摩先生,十五日布萨日半夜时分晴朗无云的天空中的满月的色更殊胜、更高贵。"
"迦旃延,你怎么看?十五日布萨日半夜时分晴朗无云的天空中的满月和雨季最后一个月秋天晴朗无云的正午时分的太阳相比,哪一个的色更殊胜、更高贵?""乔达摩先生,雨季最后一个月秋天晴朗无云的正午时分的太阳的色更殊胜、更高贵。"
"迦旃延,我知道有许多天神的光明超过日月的光明。但我不说'没有比这色更高或更殊胜的色'。而你却说'比萤火虫的色还要低劣、还要卑贱的色才是最高的色',却又不解释那个色是什么。"

280. ‘‘Pañca kho ime, kaccāna, 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, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’’ti.

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti. (‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’ti) [( ) sī. syā. kaṃ. pī. potthakesu natthi] – ‘‘dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā [kāmaṃ (sī. syā. kaṃ. pī.)] vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā’’ti.



以下是完整的简体中文直译:
280. "迦旃延,有这五种欲乐。哪五种?眼识可识别的色,是可爱的、可喜的、悦意的、可爱的形态,与欲望相关,能引起贪爱;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,是可爱的、可喜的、悦意的、可爱的形态,与欲望相关,能引起贪爱——迦旃延,这就是五种欲乐。迦旃延,缘于这五种欲乐而生起的快乐和喜悦,这被称为欲乐之乐。因此,从欲乐而来欲乐之乐,从欲乐之乐而来最高欲乐之乐,这被称为其中最高的。"
说到这里,韦卡纳萨游行者对世尊说:"乔达摩先生,真是不可思议!乔达摩先生,真是奇妙!乔达摩先生说得多么好啊:'从欲乐而来欲乐之乐,从欲乐之乐而来最高欲乐之乐,这被称为其中最高的。'"
"迦旃延,对于你这样一个持有不同见解、不同信念、不同爱好、不同修行、不同老师的人来说,很难理解欲乐、欲乐之乐或最高欲乐之乐。迦旃延,那些阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、彻底断除有结、正智解脱的比丘,他们才能知道欲乐、欲乐之乐或最高欲乐之乐。"

281. Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno ‘‘samaṇo [samaṇo ca (sī. pī.)] gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘evameva panidhekacce [panidheke (sī. pī.), panimeke (uparisubhasutte)] samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti [itthattāyāti paṭijānanti (pī.)]. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī’’ti. ‘‘Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ , apassantā aparantaṃ, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti; tesaṃ soyeva [tesaṃ tesāyaṃ (sī.), tesaṃyeva so (?)] sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno [yathānusiṭṭhaṃ paṭipajjamāno (?)] nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā [evaṃ kirāyasmā (syā. ka.)] bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ . Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati , sāmaṃ dakkhiti – ‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’’’ti.

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

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

Paribbājakavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

以下是完整的简体中文直译:
281. 说到这里,韦卡纳萨游行者生气不悦,辱骂、诽谤、责难世尊,说"沙门乔达摩将是邪恶的",对世尊说:"正是这样,有些沙门婆罗门不知前际,不见后际,却自称'我们知道:生已尽,梵行已立,所作已办,不受后有'。他们的这种说法成为笑柄,只是空洞无物的言语。""迦旃延,那些不知前际,不见后际,却自称'我们知道:生已尽,梵行已立,所作已办,不受后有'的沙门婆罗门,对他们来说这正是如法的责难。但是,迦旃延,且不说前际,且不说后际。让一个聪明、诚实、正直、坦率的人来,我来教导,我来说法。如果他按照指导修行,不久就能自己知道,自己看到:'原来这样就是从束缚中解脱,也就是从无明的束缚中解脱。'迦旃延,就像一个幼小、愚昧、仰卧的婴儿被五种绳索绑住,那是柔软的绳索;随着他的成长,随着他感官的成熟,那些绳索就会松开;他会知道'我解脱了',但不知道绳索。同样地,迦旃延,让一个聪明、诚实、正直、坦率的人来,我来教导,我来说法;如果他按照指导修行,不久就能自己知道,自己看到:'原来这样就是从束缚中解脱,也就是从无明的束缚中解脱。'"
说到这里,韦卡纳萨游行者对世尊说:"殊胜啊,乔达摩先生...愿乔达摩先生记住我从今天起终生归依的优婆塞。"
韦卡纳萨经第十终。
游行者品第三终。
其摘要如下:
莲花、阿耆毗、迦底那、长爪,
再有婆罗豆婆遮种;
珊达迦、优陀夷、文荼迦子,
宝石以及迦旃延,此为殊胜品。

