Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Uparipaṇṇāsapāḷi

1. Devadahavaggo

1. Devadahasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādino, bhikkhave, nigaṇṭhā.

‘‘Evaṃvādāhaṃ , bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.

‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.

‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.

‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.

‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.

2. ‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti , na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.

‘‘Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.



礼敬世尊、阿罗汉、正等正觉者
中部
上分五十经篇
1. 提婆达诃品
1. 提婆达诃经
1. 如是我闻。一时，世尊住在释迦族人中，在一个名叫提婆达诃的释迦族聚落。在那里，世尊对比丘们说:"比丘们。"那些比丘回答说:"尊者。"世尊如此说道:"比丘们,有一些沙门婆罗门持这样的见解,这样宣称:'这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。'比丘们,持这种见解的是尼干子教徒。
"比丘们,我去拜访这些尼干子教徒,对他们说:'朋友们,尼干子教徒,你们是否真的持这样的见解,这样宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除?'比丘们,当我这样问时,那些尼干子教徒承认说:'是的'。
"然后我对他们说:'朋友们,尼干子教徒,你们是否知道我们过去曾经存在过,而不是不存在?''不知道,朋友。'
"'朋友们,尼干子教徒,你们是否知道我们过去曾经造作恶业,而不是没有造作?''不知道,朋友。'
"'朋友们,尼干子教徒,你们是否知道我们造作了这样或那样的恶业?''不知道,朋友。'
"'朋友们,尼干子教徒,你们是否知道已经消除了多少苦,还有多少苦需要消除,或者当消除了多少苦时一切苦都会被消除?''不知道,朋友。'
"'朋友们,尼干子教徒,你们是否知道在现世中如何断除不善法,成就善法?''不知道,朋友。'
2. "因此,朋友们,尼干子教徒,你们不知道我们过去曾经存在过,而不是不存在;你们不知道我们过去曾经造作恶业,而不是没有造作;你们不知道我们造作了这样或那样的恶业;你们不知道已经消除了多少苦,还有多少苦需要消除,或者当消除了多少苦时一切苦都会被消除;你们不知道在现世中如何断除不善法,成就善法。既然如此,尊敬的尼干子教徒们就不应该宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。
"但是,朋友们,尼干子教徒,如果你们知道我们过去曾经存在过,而不是不存在;如果你们知道我们过去曾经造作恶业,而不是没有造作;如果你们知道我们造作了这样或那样的恶业;如果你们知道已经消除了多少苦,还有多少苦需要消除,或者当消除了多少苦时一切苦都会被消除;如果你们知道在现世中如何断除不善法,成就善法;那么,尊敬的尼干子教徒们就可以宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。"

3. ‘‘Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena [gāḷhapalepanena (ka.)]; so sallassapi vedhanahetu [vedanāhetu (sī. pī. ka.)] dukkhā tibbā [tippā (sī. syā. kaṃ. pī.)] kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya . Tassa so bhisakko sallakatto sallaṃ abbuheyya [abbuyheyya (sī.), abbhūṇheyya (syā. kaṃ.)]; so sallassapi abbuhanahetu [abbuyhanahetu (sī.), abbhūṇhanahetu (syā. kaṃ.)] dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa – ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi [abbuyhi (sī.), abbhūṇhi (syā. kaṃ.)]; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo’’ti.

‘‘Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.

‘‘Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.



3. "朋友们,尼干子**,就像一个人被涂有剧毒的箭射中;由于箭的刺入,他会感受到剧烈、尖锐、难忍的痛苦。他的亲朋好友和亲属会为他找来一位外科医生。那位外科医生会用手术刀切开伤口;由于切开伤口,他会感受到剧烈、尖锐、难忍的痛苦。然后那位外科医生会用探针探查箭伤;由于探查箭伤,他会感受到剧烈、尖锐、难忍的痛苦。接着那位外科医生会拔出箭头;由于拔出箭头,他会感受到剧烈、尖锐、难忍的痛苦。最后那位外科医生会在伤口上涂抹药物;由于涂抹药物,他会感受到剧烈、尖锐、难忍的痛苦。过了一段时间,当伤口愈合结痂后,他就会康复,快乐,自由自在,能随心所欲地行动。他会这样想:'以前我被涂有剧毒的箭射中。由于箭的刺入,我感受到剧烈、尖锐、难忍的痛苦。我的亲朋好友和亲属为我找来一位外科医生。那位外科医生用手术刀切开我的伤口;由于切开伤口,我感受到剧烈、尖锐、难忍的痛苦。然后那位外科医生用探针探查我的箭伤;由于探查箭伤,我感受到剧烈、尖锐、难忍的痛苦。接着那位外科医生拔出箭头;由于拔出箭头,我感受到剧烈、尖锐、难忍的痛苦。最后那位外科医生在伤口上涂抹药物;由于涂抹药物,我感受到剧烈、尖锐、难忍的痛苦。现在我的伤口已经愈合结痂,我已经康复,快乐,自由自在,能随心所欲地行动。'
"同样地,朋友们,尼干子**,如果你们知道我们过去曾经存在过,而不是不存在;如果你们知道我们过去曾经造作恶业,而不是没有造作;如果你们知道我们造作了这样或那样的恶业;如果你们知道已经消除了多少苦,还有多少苦需要消除,或者当消除了多少苦时一切苦都会被消除;如果你们知道在现世中如何断除不善法,成就善法;那么,尊敬的尼干子**们就可以宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。
"但是,朋友们,尼干子**,由于你们不知道我们过去曾经存在过,而不是不存在;你们不知道我们过去曾经造作恶业,而不是没有造作;你们不知道我们造作了这样或那样的恶业;你们不知道已经消除了多少苦,还有多少苦需要消除,或者当消除了多少苦时一切苦都会被消除;你们不知道在现世中如何断除不善法,成就善法;因此,尊敬的尼干子**们就不应该宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。"

4. ‘‘Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho , āvuso, nāṭaputto [nāthaputto (sī.)] sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti . Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’’ti.

5. ‘‘Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ – ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī [evaṃvādīsu (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci [kiñci (sī. pī. ka.)] sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

‘‘Puna caparāhaṃ [puna ca panāhaṃ (sī. pī. ka.)], bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo [tippo (pī.)] upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’’’ti.



4. "比丘们,当我这样说时,那些尼干子对我说:'朋友,尼干陀若提子自称是全知全见者,声称拥有完全的知见。他说:"无论我行走、站立、睡眠还是清醒,知见都持续不断地现前。"他这样说:"朋友们,尼干子,你们过去确实造作了恶业,通过这种严酷的苦行来消除它。而现在你们以身、语、意的自制来避免未来造作恶业。这样,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。"我们接受并赞同这一点,对此感到满意。'"
5. "比丘们,当他们这样说时,我对那些尼干子说:'朋友们,尼干子,有五种事物在现世中会产生两种结果。哪五种?信仰、喜好、传统、推理和接受见解。这五种事物在现世中会产生两种结果。那么,尊敬的尼干子们对过去的导师有什么信仰?有什么喜好?有什么传统?有什么推理?有什么接受的见解?'比丘们,当我这样说时,我没有看到那些尼干子能给出任何合理的反驳。
"比丘们,我又对那些尼干子这样说:'朋友们,尼干子,你们怎么认为?当你们进行激烈的修行和努力时,你们是否会感受到由于这种努力而产生的剧烈、尖锐、难忍的痛苦?而当你们不进行激烈的修行和努力时,你们是否就不会感受到这种由努力而产生的剧烈、尖锐、难忍的痛苦?''朋友乔达摩,当我们进行激烈的修行和努力时,我们确实会感受到由于这种努力而产生的剧烈、尖锐、难忍的痛苦。而当我们不进行激烈的修行和努力时,我们就不会感受到这种由努力而产生的剧烈、尖锐、难忍的痛苦。'"

6. ‘‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha [padhānaṃ, tiṭṭheyyeva tasmiṃ samaye… vedanā (sī. syā. kaṃ. pī.)]; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.

‘‘‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi [evaṃvādīsupi (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

7. ‘‘Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’.



6. "因此,朋友们,尼干子**,当你们进行激烈的修行和努力时,你们会感受到由于这种努力而产生的剧烈、尖锐、难忍的痛苦;而当你们不进行激烈的修行和努力时,你们就不会感受到这种由努力而产生的剧烈、尖锐、难忍的痛苦。既然如此,尊敬的尼干子们就不应该宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。朋友们,尼干子,如果当你们进行激烈的修行和努力时,你们不会感受到由于这种努力而产生的剧烈、尖锐、难忍的痛苦;而当你们不进行激烈的修行和努力时,你们反而会感受到这种剧烈、尖锐、难忍的痛苦;那么,尊敬的尼干子**们就可以宣称:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。
"但是,朋友们,尼干子**,由于当你们进行激烈的修行和努力时,你们会感受到由于这种努力而产生的剧烈、尖锐、难忍的痛苦;而当你们不进行激烈的修行和努力时,你们就不会感受到这种由努力而产生的剧烈、尖锐、难忍的痛苦;你们在亲身经历这种由努力而产生的剧烈、尖锐、难忍的痛苦时,由于无明、不知和迷惑而错误地得出结论:这个人所经历的一切乐、苦或不苦不乐,都是由于过去的行为造成的。因此,通过苦行消除旧业,不造新业,未来就不会有烦恼;没有未来的烦恼就会灭尽业;业灭尽则苦灭尽;苦灭尽则受灭尽;受灭尽则一切苦都会被消除。"比丘们,即使我这样说,我也没有看到那些尼干子**能给出任何合理的反驳。
7. "比丘们,我又对那些尼干子这样说:'朋友们,尼干子,你们怎么认为?对于应该在现世感受果报的业,是否可能通过努力或精进使其变成来世才感受果报的业?''不可能,朋友。''那么,对于应该在来世感受果报的业,是否可能通过努力或精进使其变成现世就感受果报的业?''不可能,朋友。''朋友们,尼干子**,你们怎么认为?对于应该感受快乐果报的业,是否可能通过努力或精进使其变成感受痛苦果报的业?''不可能,朋友。''那么,对于应该感受痛苦果报的业,是否可能通过努力或精进使其变成感受快乐果报的业?''不可能,朋友。''朋友们,尼干子**,你们怎么认为?对于已成熟应该感受果报的业,是否可能通过努力或精进使其变成未成熟不应该感受果报的业?''不可能,朋友。''那么,对于未成熟不应该感受果报的业,是否可能通过努力或精进使其变成已成熟应该感受果报的业?''不可能,朋友。''朋友们,尼干子**,你们怎么认为?对于应该感受大量果报的业,是否可能通过努力或精进使其变成只感受少量果报的业?''不可能,朋友。''那么,对于只应该感受少量果报的业,是否可能通过努力或精进使其变成感受大量果报的业?''不可能,朋友。''朋友们,尼干子**,你们怎么认为?对于应该感受果报的业,是否可能通过努力或精进使其变成不感受果报的业?''不可能,朋友。''那么,对于不应该感受果报的业,是否可能通过努力或精进使其变成应该感受果报的业?''不可能,朋友。'

8. ‘‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’’.

‘‘Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.

9. ‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.



8. "因此,朋友们,尼干子**,对于应该在现世感受果报的业,不可能通过努力或精进使其变成来世才感受果报的业;对于应该在来世感受果报的业,不可能通过努力或精进使其变成现世就感受果报的业;对于应该感受快乐果报的业,不可能通过努力或精进使其变成感受痛苦果报的业;对于应该感受痛苦果报的业,不可能通过努力或精进使其变成感受快乐果报的业;对于已成熟应该感受果报的业,不可能通过努力或精进使其变成未成熟不应该感受果报的业;对于未成熟不应该感受果报的业,不可能通过努力或精进使其变成已成熟应该感受果报的业;对于应该感受大量果报的业,不可能通过努力或精进使其变成只感受少量果报的业;对于只应该感受少量果报的业,不可能通过努力或精进使其变成感受大量果报的业;对于应该感受果报的业,不可能通过努力或精进使其变成不感受果报的业;对于不应该感受果报的业,不可能通过努力或精进使其变成应该感受果报的业。既然如此,尊敬的尼干子**们的努力是无效的,他们的精进是无果的。"
"比丘们,尼干子们持这种观点。比丘们,对于持这种观点的尼干子们,有十个合理的批评点。
9. "比丘们,如果众生因过去的行为而经历苦乐,那么尼干子们肯定是过去做了恶业,所以现在才会经历如此剧烈、尖锐、难忍的痛苦。比丘们,如果众生因造物主的创造而经历苦乐,那么尼干子们肯定是被一个邪恶的造物主所创造,所以现在才会经历如此剧烈、尖锐、难忍的痛苦。比丘们,如果众生因偶然而经历苦乐,那么尼干子们肯定是遇到了不幸,所以现在才会经历如此剧烈、尖锐、难忍的痛苦。比丘们,如果众生因出身而经历苦乐,那么尼干子们肯定是出身低贱,所以现在才会经历如此剧烈、尖锐、难忍的痛苦。比丘们,如果众生因现世的努力而经历苦乐,那么尼干子**们肯定是在现世做了错误的努力,所以现在才会经历如此剧烈、尖锐、难忍的痛苦。
"比丘们,如果众生因过去的行为而经历苦乐,尼干子们就应受谴责;如果众生不是因过去的行为而经历苦乐,尼干子们也应受谴责。比丘们,如果众生因造物主的创造而经历苦乐,尼干子们就应受谴责;如果众生不是因造物主的创造而经历苦乐,尼干子们也应受谴责。比丘们,如果众生因偶然而经历苦乐,尼干子们就应受谴责;如果众生不是因偶然而经历苦乐,尼干子们也应受谴责。比丘们,如果众生因出身而经历苦乐,尼干子们就应受谴责;如果众生不是因出身而经历苦乐,尼干子们也应受谴责。比丘们,如果众生因现世的努力而经历苦乐,尼干子们就应受谴责;如果众生不是因现世的努力而经历苦乐,尼干子们也应受谴责。比丘们,尼干子们持这种观点。比丘们,对于持这种观点的尼干子们,有这十个合理的批评点。比丘们,这就是为什么说他们的努力是无效的,他们的精进是无果的。

10. ‘‘Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa [yassa kho panassa (sī.), yassa khvāssa (pī.)] dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.

11. ‘‘Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho . Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti. ‘‘Atha kho, bhikkhave, tassa purisassa evamassa – ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyya’nti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti.

‘‘Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti . Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.



10. "比丘们,什么是有效的努力,有果的精进呢?在这里,比丘们,一位比丘不会用痛苦折磨自己,也不会放弃正当的快乐,但他不执着于这种快乐。他明白:'当我努力消除这个苦的根源时,通过努力我能达到离欲;当我以平等心观察这个苦的根源时,通过培养平等心我能达到离欲。'对于能通过努力达到离欲的苦的根源,他就努力去消除;对于能通过培养平等心达到离欲的苦的根源,他就培养平等心。通过这样努力消除各种苦的根源,他就能克服那些苦;通过这样以平等心观察各种苦的根源,他也能克服那些苦。
11. "比丘们,就像一个男人深深地爱着一个女人,对她充满欲望和渴望。他看到那个女人和另一个男人站在一起,交谈,大笑,微笑。比丘们,你们怎么认为,当这个男人看到那个女人和另一个男人站在一起,交谈,大笑,微笑时,他会不会感到悲伤、哀叹、痛苦、忧愁和绝望?""会的,尊者。""为什么?""尊者,因为那个男人深深地爱着那个女人,对她充满欲望和渴望。所以当他看到她和另一个男人站在一起,交谈,大笑,微笑时,他会感到悲伤、哀叹、痛苦、忧愁和绝望。""然后,比丘们,那个男人可能会这样想:'我深深地爱着那个女人,对她充满欲望和渴望。当我看到她和另一个男人站在一起,交谈,大笑,微笑时,我感到悲伤、哀叹、痛苦、忧愁和绝望。我应该放下对那个女人的欲望和爱恋。'于是他放下了对那个女人的欲望和爱恋。之后的某个时候,他再次看到那个女人和另一个男人站在一起,交谈,大笑,微笑。比丘们,你们怎么认为,这时他还会感到悲伤、哀叹、痛苦、忧愁和绝望吗?""不会,尊者。""为什么?""尊者,因为那个男人已经对那个女人没有爱恋了。所以当他看到她和另一个男人站在一起,交谈,大笑,微笑时,他不会感到悲伤、哀叹、痛苦、忧愁和绝望。"
"同样地,比丘们,一位比丘不会用痛苦折磨自己,也不会放弃正当的快乐,但他不执着于这种快乐。他明白:'当我努力消除这个苦的根源时,通过努力我能达到离欲;当我以平等心观察这个苦的根源时,通过培养平等心我能达到离欲。'对于能通过努力达到离欲的苦的根源,他就努力去消除;对于能通过培养平等心达到离欲的苦的根源,他就培养平等心。通过这样努力消除各种苦的根源,他就能克服那些苦;通过这样以平等心观察各种苦的根源,他也能克服那些苦。比丘们,这就是有效的努力,有果的精进。

12. ‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ [ujuṃ kataṃ hoti (sī.)] kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

13. ‘‘Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.



12. "再者,比丘们,一位比丘这样思考:'当我安逸地生活时,不善法增长,善法减少;但当我努力使自己痛苦时,不善法减少,善法增长。我应该努力使自己痛苦。'于是他努力使自己痛苦。当他这样做时,不善法减少,善法增长。之后,他不再努力使自己痛苦。为什么?比丘们,因为这位比丘为了某个目的而努力使自己痛苦,而那个目的已经达到了。所以之后他不再努力使自己痛苦。比丘们,就像一个箭匠在两块火炭之间加热、锻造箭杆,使其笔直、适合使用。比丘们,当箭匠已经在两块火炭之间加热、锻造箭杆,使其笔直、适合使用后,他就不会再这样做了。为什么?比丘们,因为箭匠为了某个目的而在两块火炭之间加热、锻造箭杆,使其笔直、适合使用,而那个目的已经达到了。所以之后他不再这样做。同样地,比丘们,一位比丘这样思考:'当我安逸地生活时,不善法增长,善法减少;但当我努力使自己痛苦时,不善法减少,善法增长。我应该努力使自己痛苦。'于是他努力使自己痛苦。当他这样做时,不善法减少,善法增长。之后,他不再努力使自己痛苦。为什么?比丘们,因为这位比丘为了某个目的而努力使自己痛苦,而那个目的已经达到了。所以之后他不再努力使自己痛苦。比丘们,这也是有效的努力,有果的精进。
13. "再者,比丘们,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个世界,包括天、魔、梵天,以及沙门、婆罗门、天、人。他宣说的法义,初善、中善、后善,文义具足,开显清净圆满的梵行。一个居士或居士子,或者生在其他种姓的人,听闻了这个法。听闻之后,他对如来生起信心。具有这种信心,他这样思考:'在家生活是拘束的,是尘劳之道;出家生活是开放的。在家住着,不容易完全圆满地修习清净的梵行。我应该剃除须发,披上袈裟,从在家生活出家,进入无家的生活。'过了一段时间,他舍弃了少许或大量的财产,舍弃了少许或大量的亲属,剃除须发,披上袈裟,从在家生活出家,进入无家的生活。

14. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.) ettha sācisaddo kuṭilapariyāyo] paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

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

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

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite [sammiñjite (sī. syā. kaṃ. pī.)] pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti , asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

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

14. "他这样出家后,遵守比丘的学处和生活方式,舍弃杀生,远离杀生,放下棍杖和武器,有羞耻心,有同情心,对一切生命怀有慈悲。他舍弃不与取,远离不与取,只取所给予的,期待所给予的,以不偷盗、清净的自我而住。他舍弃非梵行,过梵行生活,远离淫欲,远离俗人的性行为。他舍弃妄语,远离妄语,说真实语,诚实可靠,不欺骗世间。他舍弃离间语,远离离间语;不会在这里听到后到那里说以离间这些人,也不会在那里听到后到这里说以离间那些人;他是分裂者的调解者,是和合者的支持者,喜欢和谐,乐于和谐,欣赏和谐,说能带来和谐的话。他舍弃粗恶语,远离粗恶语;他说的话柔和悦耳,令人喜爱,入心,优雅,令众人喜欢,令众人愉悦。他舍弃绮语,远离绮语,说适时语,说真实语,说有意义的话,说法语,说律语,说值得珍藏的话,适时而有理由,有节制而有益。他远离损害种子和植物。他一日一食,不夜食,远离非时食。他远离观看歌舞、音乐和表演。他远离使用花环、香水、化妆品、装饰品和装饰物。他远离高床大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴仆。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马和骡。他远离接受田地和房产。他远离从事信使工作。他远离买卖。他远离在称量、金属、度量方面的欺诈。他远离贿赂、欺骗、诈骗和不诚实的行为。他远离伤害、杀戮、囚禁、抢劫、掠夺和暴力。
"他满足于蔽体的衣服和果腹的食物。无论去哪里,他只随身携带这些。就像有翼的鸟儿飞往何处,只带着它的羽翼;同样地,比丘满足于蔽体的衣服和果腹的食物,无论去哪里,他只随身携带这些。具足这种圣洁的戒蕴,他内心体验无过失的快乐。
15. "他以眼见色时,不执取相,不执取细相。因为如果他住于不防护眼根,贪、忧、恶不善法就会流入,所以他实行防护,护卫眼根,防护眼根。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时,不执取相,不执取细相。因为如果他住于不防护意根,贪、忧、恶不善法就会流入,所以他实行防护,护卫意根,防护意根。具足这种圣洁的根律仪,他内心体验无染污的快乐。
"他在前进、后退时保持正知,在观看、环顾时保持正知,在屈伸肢体时保持正知,在穿袈裟、持钵、着衣时保持正知,在吃、喝、咀嚼、品尝时保持正知,在大小便时保持正知,在行、住、坐、卧、醒、语、默时保持正知。
16. "他具足这种圣洁的戒蕴,(具足这种圣洁的知足,)

1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi , bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

17. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.



具足这种圣洁的根律仪,具足这种圣洁的正念正知,他居住在远离的住处 - 森林、树下、山中、幽谷、山洞、坟场、丛林、露地、草堆。他在午餐后回来,结跏趺坐,保持身体正直,在面前建立正念。他舍弃对世间的贪欲,以无贪的心而住,净化心中的贪欲。他舍弃嗔恚,以无嗔的心而住,对一切众生怀有慈悲,净化心中的嗔恚。他舍弃昏沉睡眠,远离昏沉睡眠而住,具有光明想,正念正知,净化心中的昏沉睡眠。他舍弃掉举恶作,不掉举而住,内心平静,净化心中的掉举恶作。他舍弃疑惑,超越疑惑而住,对善法不再犹豫,净化心中的疑惑。
"他舍弃了这五盖,这些污染心灵、削弱智慧的障碍,远离欲乐,远离不善法,进入并安住于有寻有伺、由离生喜乐的初禅。比丘们,这也是有效的努力,有果的精进。
"再者,比丘们,比丘平息了寻伺,内心宁静,心一境性,无寻无伺,定生喜乐,进入并安住于第二禅。比丘们,这也是有效的努力,有果的精进。
"再者,比丘们,比丘离喜而住,保持舍心,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。比丘们,这也是有效的努力,有果的精进。
"再者,比丘们,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅。比丘们,这也是有效的努力,有果的精进。
17. "当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向宿命随念智。他回忆起许多前世,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,许多成劫、许多坏劫、许多成坏劫:'在那里,我有如是名,如是姓,如是容貌,如是食物,如是苦乐的经历,如是寿命的长短。我从那里死后,又生到那里。在那里,我又有如是名,如是姓,如是容貌,如是食物,如是苦乐的经历,如是寿命的长短。我从那里死后,又生到这里。'就这样,他回忆起许多前世的生活状况和细节。比丘们,这也是有效的努力,有果的精进。

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

19. ‘‘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. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ [tathāgato, evaṃvādiṃ bhikkhave tathāgataṃ (sī. syā. kaṃ. pī.)] dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.



18. "当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向众生死生智。他以清净超人的天眼,看见众生死时、生时,低贱的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而行:'这些众生具身恶行、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、堕处、地狱。而这些众生具身善行、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。'就这样,他以清净超人的天眼,看见众生死时、生时,低贱的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而行。比丘们,这也是有效的努力,有果的精进。
19. "当他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时,他引导其心趣向漏尽智。他如实了知:'这是苦',如实了知:'这是苦集',如实了知:'这是苦灭',如实了知:'这是趣向苦灭之道';如实了知:'这些是漏',如实了知:'这是漏集',如实了知:'这是漏灭',如实了知:'这是趣向漏灭之道'。当他如此知、如此见时,他的心从欲漏解脱,从有漏解脱,从无明漏解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'比丘们,这也是有效的努力,有果的精进。比丘们,如来就是这样说的。比丘们,对于这样说的如来,有十个合理的赞叹之处。

20. ‘‘Sace , bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.

‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Pañcattayasuttaṃ [pañcāyatanasutta (ka.)]

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni [adhimuttipadāni (syā. kaṃ. ka.)] abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti [paññāpenti (sī. syā. kaṃ. pī.)], diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ [paraṃ maraṇā. iti imāni (ka.)] paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca [paraṃ maraṇā. iti imāni (ka.)] hutvā tīṇi honti, tīṇi hutvā pañca honti – ayamuddeso pañcattayassa.



20. "比丘们,如果众生因过去的行为而经历苦乐,那么如来肯定是过去做了善业,所以现在才会经历如此无漏的快乐感受。比丘们,如果众生因造物主的创造而经历苦乐,那么如来肯定是被一个善良的造物主所创造,所以现在才会经历如此无漏的快乐感受。比丘们,如果众生因偶然而经历苦乐,那么如来肯定是遇到了好运,所以现在才会经历如此无漏的快乐感受。比丘们,如果众生因出身而经历苦乐,那么如来肯定是出身高贵,所以现在才会经历如此无漏的快乐感受。比丘们,如果众生因现世的努力而经历苦乐,那么如来肯定是在现世做了善良的努力,所以现在才会经历如此无漏的快乐感受。
"比丘们,如果众生因过去的行为而经历苦乐,如来就应受赞叹;如果众生不是因过去的行为而经历苦乐,如来也应受赞叹。比丘们,如果众生因造物主的创造而经历苦乐,如来就应受赞叹;如果众生不是因造物主的创造而经历苦乐,如来也应受赞叹。比丘们,如果众生因偶然而经历苦乐,如来就应受赞叹;如果众生不是因偶然而经历苦乐,如来也应受赞叹。比丘们,如果众生因出身而经历苦乐,如来就应受赞叹;如果众生不是因出身而经历苦乐,如来也应受赞叹。比丘们,如果众生因现世的努力而经历苦乐,如来就应受赞叹;如果众生不是因现世的努力而经历苦乐,如来也应受赞叹。比丘们,如来就是这样说的。比丘们,对于这样说的如来,有这十个合理的赞叹之处。"
世尊说了这番话。那些比丘满意欢喜世尊所说。
德瓦达哈经结束,第一。
2. 五三经
21. 如是我闻。一时,世尊住舍卫城(Sāvatthī)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:"比丘们,有一些沙门婆罗门是未来论者,持未来见,关于未来提出各种主张。他们中有人主张:'有想的我死后存在,无病';有人主张:'无想的我死后存在,无病';有人主张:'非有想非无想的我死后存在,无病';有人则宣称有情的断灭、毁坏、不存在;还有一些人则主张现世涅槃。这样,他们或者宣称有一个健康的我死后存在,或者宣称有情的断灭、毁坏、不存在,或者主张现世涅槃。这五种见解变成三种,三种又变成五种 - 这就是五三的概要。

22. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ [evaṃ (ka.)] vā panekesaṃ [panetesaṃ (syā. kaṃ.)] upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ . Tayidaṃ, bhikkhave, tathāgato abhijānāti [pajānāti (sī. syā. kaṃ. pī.) aṭṭhakathā oloketabbā]. Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā [maraṇāti (ka.)], yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati – yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

23. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘asañña’nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa [aññatra viññāṇā (syā. kaṃ.), aññatra viññāṇena (ka.)] āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.



22. "比丘们,那些宣称有想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的有想我死后存在、无病,或者宣称无色的有想我死后存在、无病,或者宣称亦有色亦无色的有想我死后存在、无病,或者宣称非有色非无色的有想我死后存在、无病,或者宣称一想的有想我死后存在、无病,或者宣称异想的有想我死后存在、无病,或者宣称有限想的有想我死后存在、无病,或者宣称无量想的有想我死后存在、无病,或者有些人超越这些,宣称无量不动的识无边处。比丘们,如来完全了知这些。那些宣称有想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的有想我死后存在、无病,或者宣称无色的有想我死后存在、无病,或者宣称亦有色亦无色的有想我死后存在、无病,或者宣称非有色非无色的有想我死后存在、无病,或者宣称一想的有想我死后存在、无病,或者宣称异想的有想我死后存在、无病,或者宣称有限想的有想我死后存在、无病,或者宣称无量想的有想我死后存在、无病,或者在这些想中被称为最清净、最高、最上的 - 无论是色想、无色想、一想还是异想。有些人宣称无所有处是无量不动的。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
23. "比丘们,那些宣称无想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的无想我死后存在、无病,或者宣称无色的无想我死后存在、无病,或者宣称亦有色亦无色的无想我死后存在、无病,或者宣称非有色非无色的无想我死后存在、无病。比丘们,那些宣称有想的我死后存在、无病的沙门婆罗门反对他们。为什么?因为他们说:'想是病,想是疮,想是箭,无想才是寂静,才是殊胜。'比丘们,如来完全了知这些。那些宣称无想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的无想我死后存在、无病,或者宣称无色的无想我死后存在、无病,或者宣称亦有色亦无色的无想我死后存在、无病,或者宣称非有色非无色的无想我死后存在、无病。比丘们,任何沙门或婆罗门如果这样说:'我将宣说除色、受、想、行、识之外的识的来、去、死、生、增长、扩大或发展'- 这是不可能的。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。

24. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘nevasaññānāsañña’nti. [nevasaññānāsaññāti (syā. kaṃ. pī. ka.) etantipadaṃ manasikātabbaṃ] Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā [samaṇabrāhmaṇā (sī. pī.)] diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati [āyatanamakkhāyati (ka.)] etassa āyatanassa upasampadāya . Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

25. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ [uddhaṃsarā (sī. pī.), uddhaṃ parāmasanti (syā. kaṃ.)] āsattiṃyeva abhivadanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti – ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile [khīle (sī. syā. kaṃ. pī.)] vā upanibaddho , tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati ; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

26. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.



24. "比丘们,那些宣称非有想非无想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的非有想非无想我死后存在、无病,或者宣称无色的非有想非无想我死后存在、无病,或者宣称亦有色亦无色的非有想非无想我死后存在、无病,或者宣称非有色非无色的非有想非无想我死后存在、无病。比丘们,那些宣称有想的我死后存在、无病的沙门婆罗门反对他们,那些宣称无想的我死后存在、无病的沙门婆罗门也反对他们。为什么?因为他们说:'想是病,想是疮,想是箭,无想是愚痴,非有想非无想才是寂静,才是殊胜。'比丘们,如来完全了知这些。那些宣称非有想非无想的我死后存在、无病的沙门婆罗门,他们或者宣称有色的非有想非无想我死后存在、无病,或者宣称无色的非有想非无想我死后存在、无病,或者宣称亦有色亦无色的非有想非无想我死后存在、无病,或者宣称非有色非无色的非有想非无想我死后存在、无病。比丘们,任何沙门或婆罗门以所见、所闻、所觉、所识的有为法来宣说达到这个境界,这被说为是这个境界的失败。比丘们,这个境界不是通过有为法的定而可达到的;比丘们,这个境界被说为是通过剩余的有为法的定而可达到的。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
25. "比丘们,那些宣称有情断灭、毁坏、不存在的沙门婆罗门,他们反对那些宣称有想的我死后存在、无病的沙门婆罗门,也反对那些宣称无想的我死后存在、无病的沙门婆罗门,也反对那些宣称非有想非无想的我死后存在、无病的沙门婆罗门。为什么?因为所有这些尊贵的沙门婆罗门都在宣称向上的执着,说:'我们死后将这样存在,我们死后将那样存在。'就像一个去做生意的商人想:'从这里我将得到那个,通过这个我将获得那个',同样地,这些尊贵的沙门婆罗门看起来就像商人一样:'我们死后将这样存在,我们死后将那样存在。'比丘们,如来完全了知这些。那些宣称有情断灭、毁坏、不存在的沙门婆罗门,他们因为恐惧有身见,厌恶有身见,而围绕着有身见奔跑、旋转。就像一只被绳子绑在坚固的柱子或桩子上的狗,围绕着那根柱子或桩子奔跑、旋转;同样地,这些尊贵的沙门婆罗门因为恐惧有身见,厌恶有身见,而围绕着有身见奔跑、旋转。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
26. "比丘们,任何沙门或婆罗门是未来论者,持未来见,关于未来提出各种主张,他们全都在宣说这五种境界或其中之一。

27. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti.

28. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti , tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi [yadipi (ka.)] te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

29. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti…pe… [yathā sassatavāre, tathā vitthāretabbaṃ] sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.



27. "比丘们,有一些沙门婆罗门是过去论者,持过去见,关于过去提出各种主张。有人主张:'我与世界是常,唯此为真,余皆虚妄';有人主张:'我与世界是无常,唯此为真,余皆虚妄';有人主张:'我与世界是亦常亦无常,唯此为真,余皆虚妄';有人主张:'我与世界是非常非无常,唯此为真,余皆虚妄';有人主张:'我与世界是有边,唯此为真,余皆虚妄';有人主张:'我与世界是无边,唯此为真,余皆虚妄';有人主张:'我与世界是亦有边亦无边,唯此为真,余皆虚妄';有人主张:'我与世界是非有边非无边,唯此为真,余皆虚妄';有人主张:'我与世界是一想,唯此为真,余皆虚妄';有人主张:'我与世界是异想,唯此为真,余皆虚妄';有人主张:'我与世界是有限想,唯此为真,余皆虚妄';有人主张:'我与世界是无量想,唯此为真,余皆虚妄';有人主张:'我与世界是纯乐,唯此为真,余皆虚妄';有人主张:'我与世界是纯苦,唯此为真,余皆虚妄';有人主张:'我与世界是苦乐,唯此为真,余皆虚妄';有人主张:'我与世界是不苦不乐,唯此为真,余皆虚妄'。
28. "比丘们,对于那些持有这样观点、这样见解的沙门婆罗门,他们说:'我与世界是常,唯此为真,余皆虚妄',他们除了信仰、爱好、传闻、思辨、见解的认可之外,能有清净、明净的个人智慧 - 这是不可能的。比丘们,没有清净、明净的个人智慧,那些尊贵的沙门婆罗门在其中只是净化一点点智慧,这被说为是那些尊贵的沙门婆罗门的执取。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
29. "比丘们,对于那些持有这样观点、这样见解的沙门婆罗门,他们说:'我与世界是无常,唯此为真,余皆虚妄'...我与世界是亦常亦无常...我与世界是非常非无常...我与世界是有边...我与世界是无边...我与世界是亦有边亦无边...我与世界是非有边非无边...我与世界是一想...我与世界是异想...我与世界是有限想...我与世界是无量想...我与世界是纯乐...我与世界是纯苦...我与世界是苦乐...我与世界是不苦不乐,唯此为真,余皆虚妄,他们除了信仰、爱好、传闻、思辨、见解的认可之外,能有清净、明净的个人智慧 - 这是不可能的。比丘们,没有清净、明净的个人智慧,那些尊贵的沙门婆罗门在其中只是净化一点点智慧,这被说为是那些尊贵的沙门婆罗门的执取。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。

30. ‘‘Idha , bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

31. ‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ . Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā , pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.



30. "比丘们,这里,某个沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,进入并安住于离欲之喜,想:'这是寂静的,这是殊胜的,我进入并安住于离欲之喜。'他的那离欲之喜消失了。离欲之喜消失后,忧生起;忧消失后,离欲之喜生起。比丘们,就像阳光照到阴影离开的地方,阴影覆盖阳光离开的地方;同样地,比丘们,离欲之喜消失后,忧生起;忧消失后,离欲之喜生起。比丘们,如来完全了知这一点。这位尊贵的沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,进入并安住于离欲之喜,想:'这是寂静的,这是殊胜的,我进入并安住于离欲之喜。'他的那离欲之喜消失了。离欲之喜消失后,忧生起;忧消失后,离欲之喜生起。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
31. "比丘们,这里,某个沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,进入并安住于无染之乐,想:'这是寂静的,这是殊胜的,我进入并安住于无染之乐。'他的那无染之乐消失了。无染之乐消失后,离欲之喜生起;离欲之喜消失后,无染之乐生起。比丘们,就像阳光照到阴影离开的地方,阴影覆盖阳光离开的地方;同样地,比丘们,无染之乐消失后,离欲之喜生起;离欲之喜消失后,无染之乐生起。比丘们,如来完全了知这一点。这位尊贵的沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,进入并安住于无染之乐,想:'这是寂静的,这是殊胜的,我进入并安住于无染之乐。'他的那无染之乐消失了。无染之乐消失后,离欲之喜生起;离欲之喜消失后,无染之乐生起。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。

32. ‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

33. ‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

‘‘Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)] anupādāvimokkho’’ti [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanaṃ samudayañca atthaṅgamañca assādañca adīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Kintisuttaṃ



32. "比丘们,这里,某个沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,超越了无染之乐,进入并安住于不苦不乐受,想:'这是寂静的,这是殊胜的,我进入并安住于不苦不乐受。'他的那不苦不乐受消失了。不苦不乐受消失后,无染之乐生起;无染之乐消失后,不苦不乐受生起。比丘们,就像阳光照到阴影离开的地方,阴影覆盖阳光离开的地方;同样地,比丘们,不苦不乐受消失后,无染之乐生起;无染之乐消失后,不苦不乐受生起。比丘们,如来完全了知这一点。这位尊贵的沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,超越了无染之乐,进入并安住于不苦不乐受,想:'这是寂静的,这是殊胜的,我进入并安住于不苦不乐受。'他的那不苦不乐受消失了。不苦不乐受消失后,无染之乐生起;无染之乐消失后,不苦不乐受生起。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
33. "比丘们,这里,某个沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,超越了无染之乐,超越了不苦不乐受,认为:'我是寂静的,我是寂灭的,我是无执取的。'比丘们,如来完全了知这一点。这位尊贵的沙门或婆罗门,舍弃了过去见,舍弃了未来见,完全不执着欲界的结缚,超越了离欲之喜,超越了无染之乐,超越了不苦不乐受,认为:'我是寂静的,我是寂灭的,我是无执取的。'确实,这位尊者宣称的是通向涅槃的道路。然而,这位尊贵的沙门或婆罗门或者执取过去见,或者执取未来见,或者执取欲界的结缚,或者执取离欲之喜,或者执取无染之乐,或者执取不苦不乐受。这位尊者认为:'我是寂静的,我是寂灭的,我是无执取的',这也被说为是这位尊贵的沙门或婆罗门的执取。'这是有为的、粗糙的,但有诸行的灭尽'- 如来知道这一点,看到从中出离,超越了它。
"比丘们,这就是如来所证悟的无上寂静殊胜之道,即:如实了知六触处的生起、消失、味、患、离,而无执取解脱。"
世尊说了这番话。那些比丘满意欢喜世尊所说。
五三经结束,第二。
3. 如何经

34. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pisinārāyaṃ [kusinārāyaṃ (sī.)] viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘kinti vo , bhikkhave, mayi hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti.

‘‘Na ca kira vo, bhikkhave, mayi evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti…pe… itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’ti; atha kinti carahi vo [atha kinti vo (sī. pī.), atha kiñcarahi vo (ka.)], bhikkhave, mayi hotī’’ti? ‘‘Evaṃ kho no, bhante, bhagavati hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti. ‘‘Evañca [evaṃ (sī. pī.)] kira vo, bhikkhave, mayi hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti.

35. ‘‘Tasmātiha, bhikkhave, ye vo [ye te (ka.)] mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu [siyuṃ (sī. syā. kaṃ.) saddanīti oloketabbā] dve bhikkhū abhidhamme nānāvādā. Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ [subbacataraṃ (ka.)] maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ [tadimināpetaṃ (syā. kaṃ.)] āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā [iti duggahitaṃ duggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretvā (sī. syā. kaṃ. pī.) anantaravārattaye pana idaṃ pāṭhanānattaṃ natthi] yo dhammo yo vinayo so bhāsitabbo.

36. ‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti . Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.



34. 如是我闻。一时,世尊住毗舍离(Pisinārā)巴利哈拉那林中。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:"比丘们,你们对我有什么看法?'沙门乔达摩是为了衣服而说法,沙门乔达摩是为了食物而说法,沙门乔达摩是为了住处而说法,沙门乔达摩是为了这样那样的存在而说法'?""尊者,我们对世尊没有这样的看法:'沙门乔达摩是为了衣服而说法,沙门乔达摩是为了食物而说法,沙门乔达摩是为了住处而说法,沙门乔达摩是为了这样那样的存在而说法'。"
"比丘们,你们对我确实没有这样的看法:'沙门乔达摩是为了衣服而说法...沙门乔达摩是为了这样那样的存在而说法';那么,比丘们,你们对我有什么看法呢?""尊者,我们对世尊有这样的看法:'世尊是慈悲的,为了利益;出于慈悲而说法'。""比丘们,你们对我确实有这样的看法:'世尊是慈悲的,为了利益;出于慈悲而说法'。
35. "因此,比丘们,我以证知而教导你们的法,即:四念处、四正勤、四神足、五根、五力、七觉支、八正道,你们都应该和合、欢喜、不争论地学习。比丘们,当你们和合、欢喜、不争论地学习时,如果有两位比丘在阿毗达摩上意见不同。如果你们认为:'这些尊者在意义上有不同,在文字上也有不同',那么你们应该去见你们认为更容易说话的比丘,对他这样说:'尊者们在意义上有不同,在文字上也有不同。请尊者们知道这一点:意义上有不同,文字上也有不同。请尊者们不要争论。'然后去见另一方中你们认为更容易说话的比丘,对他这样说:'尊者们在意义上有不同,在文字上也有不同。请尊者们知道这一点:意义上有不同,文字上也有不同。请尊者们不要争论。'这样,错误理解的应该被认为是错误理解的,正确理解的应该被认为是正确理解的。认识到错误理解是错误理解,正确理解是正确理解后,应该说明什么是法,什么是律。
36. "如果你们认为:'这些尊者在意义上有不同,但在文字上相同',那么你们应该去见你们认为更容易说话的比丘,对他这样说:'尊者们在意义上有不同,但在文字上相同。请尊者们知道这一点:意义上有不同,但文字上相同。请尊者们不要争论。'然后去见另一方中你们认为更容易说话的比丘,对他这样说:'尊者们在意义上有不同,但在文字上相同。请尊者们知道这一点:意义上有不同,但文字上相同。请尊者们不要争论。'这样,错误理解的应该被认为是错误理解的,正确理解的应该被认为是正确理解的。认识到错误理解是错误理解,正确理解是正确理解后,应该说明什么是法,什么是律。

37. ‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake [appamattakehi (sī. pī.)] vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.

38. ‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.



37. "如果你们认为:'这些尊者在意义上相同,但在文字上有不同',那么你们应该去见你们认为更容易说话的比丘,对他这样说:'尊者们在意义上相同,但在文字上有不同。请尊者们知道这一点:意义上相同,但文字上有不同。文字是微小的事。请尊者们不要为了微小的事而争论。'然后去见另一方中你们认为更容易说话的比丘,对他这样说:'尊者们在意义上相同,但在文字上有不同。请尊者们知道这一点:意义上相同,但文字上有不同。文字是微小的事。请尊者们不要为了微小的事而争论。'这样,正确理解的应该被认为是正确理解的,错误理解的应该被认为是错误理解的。认识到正确理解是正确理解,错误理解是错误理解后,应该说明什么是法,什么是律。
38. "如果你们认为:'这些尊者在意义上相同,在文字上也相同',那么你们应该去见你们认为更容易说话的比丘,对他这样说:'尊者们在意义上相同,在文字上也相同。请尊者们知道这一点:意义上相同,文字上也相同。请尊者们不要争论。'然后去见另一方中你们认为更容易说话的比丘,对他这样说:'尊者们在意义上相同,在文字上也相同。请尊者们知道这一点:意义上相同,文字上也相同。请尊者们不要争论。'这样,正确理解的应该被认为是正确理解的。认识到正确理解是正确理解后,应该说明什么是法,什么是律。

39. ‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṃ [coditabbaṃ (syā. kaṃ. ka.) turitabbaṃ (?)]. Puggalo upaparikkhitabbo – ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – parassa [yadidaṃ mayhañca vihesā bhavissati parassa ca (ka.)] puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti . Sace, bhikkhave, evamassa, kallaṃ vacanāya.

‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhaṃ vihesā [mayhañca vihesā bhavissati parassa ca puggalassa upaghāto (ka.)]. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.



39. "比丘们,当你们和合、欢喜、不争论地学习时,如果有某位比丘犯了戒,有了过失,那么,比丘们,不应急于指责。应该观察那个人:'这样我不会受到伤害,其他人也不会受到伤害,因为那个人不易怒、不记恨、见解不固执、容易放下,我能使这个人从不善中出离,安立于善中。'比丘们,如果是这样,那么说话是适当的。
"比丘们,如果你们认为:'我不会受到伤害,但其他人会受到伤害,因为那个人易怒、记恨、见解不固执、容易放下,我能使这个人从不善中出离,安立于善中。其他人受到伤害是小事,更重要的是我能使这个人从不善中出离,安立于善中。'比丘们,如果是这样,那么说话是适当的。
"比丘们,如果你们认为:'我会受到伤害,但其他人不会受到伤害。因为那个人不易怒、不记恨、见解固执、不易放下,我能使这个人从不善中出离,安立于善中。我受到伤害是小事,更重要的是我能使这个人从不善中出离,安立于善中。'比丘们,如果是这样,那么说话是适当的。
"比丘们,如果你们认为:'我会受到伤害,其他人也会受到伤害。因为那个人易怒、记恨、见解固执、不易放下,我能使这个人从不善中出离,安立于善中。我受到伤害和其他人受到伤害是小事,更重要的是我能使这个人从不善中出离,安立于善中。'比丘们,如果是这样,那么说话是适当的。
"比丘们,如果你们认为:'我会受到伤害,其他人也会受到伤害。因为那个人易怒、记恨、见解固执、不易放下,我不能使这个人从不善中出离,安立于善中。'比丘们,对于这样的人,不应轻视舍心。

40. ‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro [vacīsaṅkhāro (sī. pī.)] uppajjeyya diṭṭhipaḷāso [diṭṭhipalāso (sī. ka.)] cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti [samāno (sī. ka.)]. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.

‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’’’ti.

‘‘Taṃ ce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti. Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kintisuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Sāmagāmasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato [kālakato (sī. syā. kaṃ. pī.)] hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [dveḷhakajātā (syā. kaṃ. ka.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘‘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 [aviciṇṇaṃ (sī. pī.)] te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī’’ti. Vadhoyeva kho [vadhoyeveko (syā. kaṃ. ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (syā. kaṃ. ka.)] virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.



 40. "诸比丘,如果你们和合、欢喜、不争论、学习时,彼此之间生起言语冲突、见解对立、心中怨恨、不满、不悦。那么,应当去找一位你们认为最易说话的比丘,对他这样说:'朋友,当我们和合、欢喜、不争论、学习时,彼此之间生起言语冲突、见解对立、心中怨恨、不满、不悦。如果沙门知道这件事,会呵责我们。'诸比丘,如果那位比丘回答正确,他应该这样回答:'朋友,当我们和合、欢喜、不争论、学习时,彼此之间生起言语冲突、见解对立、心中怨恨、不满、不悦。如果沙门知道这件事,会呵责我们。朋友,不舍弃这种行为,是不可能证悟涅槃的。'诸比丘,如果那位比丘回答正确,他应该这样回答:'朋友,不舍弃这种行为,确实不可能证悟涅槃。'

"然后,应当去找另一位你们认为最易说话的比丘,对他这样说:'朋友,当我们和合、欢喜、不争论、学习时,彼此之间生起言语冲突、见解对立、心中怨恨、不满、不悦。如果沙门知道这件事,会呵责我们。'诸比丘,如果那位比丘回答正确,他应该这样回答:'朋友,当我们和合、欢喜、不争论、学习时,彼此之间生起言语冲突、见解对立、心中怨恨、不满、不悦。如果沙门知道这件事,会呵责我们。朋友,不舍弃这种行为,是不可能证悟涅槃的。'诸比丘,如果那位比丘回答正确,他应该这样回答:'朋友,不舍弃这种行为,确实不可能证悟涅槃。'

"诸比丘,如果其他人这样问那位比丘:'尊者是否让这些比丘从不善中出离,安立于善中?'诸比丘,如果那位比丘回答正确,他应该这样回答:'朋友,我去见世尊,世尊为我说法。我听闻法后,又对那些比丘宣说。那些比丘听闻法后,从不善中出离,安立于善中。'诸比丘,比丘这样回答,既不抬高自己,也不贬低他人,而是如法回答,不会受到任何如法的批评。"

世尊如是说。那些比丘满意欢喜世尊所说。

第三《你们怎么想经》已结束。

4. 《沙摩迦摩经》

41. 如是我闻。一时,世尊住在释迦族的沙摩迦摩(Sāmagāma)。当时,尼干陀·若提子(Nigaṇṭha Nāṭaputta)刚在波婆城(Pāvā)去世。他去世后,尼干陀教徒分裂为两派,发生争吵、冲突、争论,互相用言语攻击:"你不了解这个法与律,我了解这个法与律。你怎么可能了解这个法与律!你修行错误,我修行正确。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。你的观点已被驳倒。你已被论破,去寻求解脱之道吧;如果可以的话,就来辩论吧。"尼干陀·若提子的弟子中似乎只有杀戮。即使是尼干陀·若提子的在家弟子白衣居士,也对尼干陀教徒感到厌倦、不喜欢、排斥,这是因为他们的法与律讲说不善、宣说不善,不能引导出离,不能趣向寂静,非正等觉者所说,塔已倒塌,无可皈依。




42. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – ‘‘atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘nigaṇṭho , bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘māheva bhagavato accayena saṅghe vivādo uppajji; svāssa [so (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’’’nti.

43. ‘‘Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde’’ti? ‘‘Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho [santi ca kho (syā. kaṃ.), santi ca (ka.)], bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa [sossa (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’’nti. Appamattako so, ānanda, vivādo yadidaṃ – ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

44. ‘‘Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.



以下是完整的直译：
42. 于是，沙门学童准陀在波婆（Pāvā）度过雨季后，来到沙摩村（Sāmagāma）尊者阿难多所在之处。到达后，向尊者阿难多致敬，然后坐在一旁。坐在一旁的沙门学童准陀对尊者阿难多如是说："尊者，尼干陀·若提子最近在波婆去世了。他去世后，尼干陀教徒分裂成两派...（中略）...塔破碎，无所依靠。"听到这话，尊者阿难多对沙门学童准陀如是说："朋友准陀，这确实是值得向世尊禀报的消息。来吧，朋友准陀，我们一起去世尊那里；到了那里，我们将把这件事告诉世尊。""是的，尊者。"沙门学童准陀回答尊者阿难多。
于是尊者阿难多和沙门学童准陀一起去到世尊所在之处。到达后，向世尊致敬，然后坐在一旁。坐在一旁的尊者阿难多对世尊如是说："尊者，这位沙门学童准陀说：'尊者，尼干陀·若提子最近在波婆去世了。他去世后，尼干陀教徒分裂成两派...（中略）...塔破碎，无所依靠。'尊者，我想到：'但愿在世尊逝世后，僧团中不要出现纷争；这种纷争会导致许多人的不利，许多人的不幸，许多人的损失，对天人造成伤害和痛苦。'"
43. "阿难多，你怎么看？我以证智所宣说的法，即：四念处、四正勤、四神足、五根、五力、七觉支、八正道，你看到有两位比丘对这些法有不同的见解吗？""尊者，对于世尊以证智所宣说的法，即：四念处、四正勤、四神足、五根、五力、七觉支、八正道，我没有看到有两位比丘对这些法有不同的见解。但是，尊者，那些依赖世尊而生活的人，他们在世尊逝世后可能会在僧团中引起关于生活方式或波罗提木叉的纷争。这种纷争会导致许多人的不利，许多人的不幸，许多人的损失，对天人造成伤害和痛苦。""阿难多，关于生活方式或波罗提木叉的纷争是微不足道的。阿难多，如果在僧团中出现关于道或修行的纷争，那才会导致许多人的不利，许多人的不幸，许多人的损失，对天人造成伤害和痛苦。
44. "阿难多，有六种纷争之根。是哪六种？在这里，阿难多，有比丘易怒且怀恨。阿难多，那个易怒且怀恨的比丘对导师也不恭敬、不顺从，对法也不恭敬、不顺从，对僧团也不恭敬、不顺从，对戒律也不完全遵守。阿难多，那个对导师不恭敬、不顺从，对法...对僧团不恭敬、不顺从，对戒律不完全遵守的比丘，他会在僧团中引起纷争；这种纷争会导致许多人的不利，许多人的不幸，许多人的损失，对天人造成伤害和痛苦。阿难多，如果你们在内部或外部发现这样的纷争之根，你们应该努力去除这个邪恶的纷争之根。阿难多，如果你们在内部或外部没有发现这样的纷争之根，你们应该采取措施防止这个邪恶的纷争之根将来出现。这样就能去除这个邪恶的纷争之根，这样就能防止这个邪恶的纷争之根将来出现。

45. ‘‘Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī…pe… saṭho hoti māyāvī…pe… pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (syā. kaṃ. pī. ka.)] …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti , evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.

46. ‘‘Cattārimāni , ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

47. ‘‘Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā . Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sammukhāvinayena.

48. ‘‘Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – yebhuyyasikāya.

49. ‘‘Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ [evarūpaṃ (sī. syā. kaṃ. pī.) evarūpāya-iti vuccamānavacanena sameti. vinayenapi saṃsandetabbaṃ] garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho [tassa kho evaṃ (sabbattha)], ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sativinayena.



45. "再者，阿难多，有比丘诽谤、嫉妒...（中略）...嫉妒、吝啬...（中略）...狡猾、欺诈...（中略）...恶欲、邪见...（中略）...固执己见、顽固、难以放弃。阿难多，那个固执己见、顽固、难以放弃的比丘对导师也不恭敬、不顺从，对法也不恭敬、不顺从，对僧团也不恭敬、不顺从，对戒律也不完全遵守。阿难多，那个对导师不恭敬、不顺从，对法...对僧团...对戒律不完全遵守的比丘，他会在僧团中引起纷争；这种纷争会导致许多人的不利，许多人的不幸，许多人的损失，对天人造成伤害和痛苦。阿难多，如果你们在内部或外部发现这样的纷争之根，你们应该努力去除这个邪恶的纷争之根。阿难多，如果你们在内部或外部没有发现这样的纷争之根，你们应该采取措施防止这个邪恶的纷争之根将来出现。这样就能去除这个邪恶的纷争之根，这样就能防止这个邪恶的纷争之根将来出现。阿难多，这就是六种纷争之根。
46. "阿难多，有四种诤事。是哪四种？争论诤事、指责诤事、犯戒诤事、职责诤事 - 阿难多，这就是四种诤事。阿难多，有七种解决诤事的方法 - 为了平息、解决已经发生的诤事，应该给予面对面的裁决，应该给予忆念的裁决，应该给予不痴的裁决，应该使其承认，多数决，判其更坏，以草覆盖。
47. "阿难多，什么是面对面的裁决？在这里，阿难多，比丘们争论什么是法或非法，什么是律或非律。阿难多，那些比丘们应该全体和合地集会。集会后，应该共同审查法的准则。审查法的准则后，应该按照在那里达成一致的方式来解决那个诤事。阿难多，这就是面对面的裁决；通过这种面对面的裁决，某些诤事得以解决。
48. "阿难多，什么是多数决？如果那些比丘不能在那个住处解决那个诤事，阿难多，那些比丘应该去到有更多比丘的住处。在那里，所有人都应该和合地集会。集会后，应该共同审查法的准则。审查法的准则后，应该按照在那里达成一致的方式来解决那个诤事。阿难多，这就是多数决；通过这种多数决，某些诤事得以解决。
49. "阿难多，什么是忆念的裁决？在这里，阿难多，比丘们指责一位比丘犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪：'尊者记得犯了这样严重的罪吗，即波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪。'阿难多，应该给予那位比丘忆念的裁决。阿难多，这就是忆念的裁决；通过这种忆念的裁决，某些诤事得以解决。

50. ‘‘Kathañcānanda , amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? (So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.) [( ) etthantare pāṭho cūḷava. 237 natthi tassapāpiyasikāvāreevetena bhavitabbaṃ] So evamāha – ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ [bhāsitaparikantaṃ (sī. syā. kaṃ. pī.)]. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Tassa kho [tassa kho evaṃ (syā. kaṃ. ka.)], ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda , amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – amūḷhavinayena.

51. ‘‘Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti [uttāniṃ karoti (ka.)]. Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ [vuḍḍhataro bhikkhu (sī. syā. kaṃ. pī.)] upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. So evamāha – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti. (‘Saṃvarissāmī’ti.) [( ) vinaye natthi] Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – paṭiññātakaraṇena.

52. ‘‘Kathañcānanda , tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī’ti? So evamāha – ‘imañhi nāma tvaṃ, āvuso , appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho [apuṭṭho (syā. kaṃ. ka.)] paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ – nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tassapāpiyasikāya.



50. "阿难多，什么是不痴的裁决？在这里，阿难多，比丘们指责一位比丘犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪：'尊者记得犯了这样严重的罪吗，即波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪。'他说：'朋友们，我曾经发疯，心智错乱。在那种疯狂状态下，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我在痴狂中所为。'阿难多，应该给予那位比丘不痴的裁决。阿难多，这就是不痴的裁决；通过这种不痴的裁决，某些诤事得以解决。
51. "阿难多，什么是使其承认？在这里，阿难多，一位比丘，无论是被指责还是没有被指责，都记得自己的过错，揭露并坦白。阿难多，那位比丘应该走向一位年长的比丘，偏袒右肩，礼拜其足，蹲踞，合掌，这样说：'尊者，我犯了某某罪，我承认这个罪。'年长的比丘说：'你看到了吗？''是的，我看到了。''将来要谨慎。''我会谨慎的。'阿难多，这就是使其承认；通过这种使其承认，某些诤事得以解决。
52. "阿难多，什么是判其更坏？在这里，阿难多，比丘们指责一位比丘犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪：'尊者记得犯了这样严重的罪吗，即波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪。'他们继续追问他：'请尊者仔细想想，是否记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪？'他说：'朋友们，我不记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪；但我记得犯了一些轻微的罪。'他们继续追问他：'请尊者仔细想想，是否记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪？'他说：'朋友们，即使是轻微的罪，如果没有人问我，我也会承认。那么，如果我犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪，被问到时我怎么会不承认呢？'他们说：'朋友，你说即使是轻微的罪，如果没有人问你，你也不会承认。那么，如果你犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪，被问到时你怎么会承认呢？请尊者仔细想想，是否记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪？'他说：'朋友们，我确实记得犯了这样严重的罪，即波罗夷罪或接近波罗夷的罪。我之前说不记得是开玩笑的，是胡说的。'阿难多，这就是判其更坏；通过这种判其更坏，某些诤事得以解决。

53. ‘‘Kathañcānanda , tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena [byattatarena (sī. pī. ka.)] bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ . Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta’’’nti.

‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta’’’nti.

‘‘Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tiṇavatthārakena.

54. ‘‘Chayime , ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

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

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

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

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

‘‘Puna caparaṃ, ānanda, bhikkhu – yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā – diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.

‘‘Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātihānanda , ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Sunakkhattasuttaṃ



53. "阿难多，什么是以草覆盖？在这里，阿难多，当比丘们争吵、争论、陷入争执时，他们做了许多不适合沙门的事，说了许多不当的话。阿难多，那些比丘们应该全体和合地集会。集会后，一方的一位有能力的比丘应该从座位上起立，偏袒右肩，合掌，向僧团宣告：
'尊敬的僧团，请听我说。当我们争吵、争论、陷入争执时，我们做了许多不适合沙门的事，说了许多不当的话。如果僧团认为时机适当，我愿意为了这些尊者的利益和我自己的利益，在僧团中以草覆盖的方式承认这些尊者的过错和我自己的过错，除了重大过错和涉及在家人的过错。'
"然后另一方的一位有能力的比丘应该从座位上起立，偏袒右肩，合掌，向僧团宣告：
'尊敬的僧团，请听我说。当我们争吵、争论、陷入争执时，我们做了许多不适合沙门的事，说了许多不当的话。如果僧团认为时机适当，我愿意为了这些尊者的利益和我自己的利益，在僧团中以草覆盖的方式承认这些尊者的过错和我自己的过错，除了重大过错和涉及在家人的过错。'
"阿难多，这就是以草覆盖；通过这种以草覆盖，某些诤事得以解决。
54. "阿难多，有六种法是值得记念的，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。是哪六种？在这里，阿难多，比丘对同梵行者以慈爱的身业对待，无论公开还是私下。这是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"再者，阿难多，比丘对同梵行者以慈爱的语业对待，无论公开还是私下。这也是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"再者，阿难多，比丘对同梵行者以慈爱的意业对待，无论公开还是私下。这也是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"再者，阿难多，比丘对于如法获得的利养，即使只是钵中的食物，也与持戒的同梵行者共享。这也是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"再者，阿难多，比丘在戒律方面 - 那些不破、不穿、不污、不杂的戒律，能带来解脱，为智者所赞叹，不受污染，导向定 - 与同梵行者保持一致，无论公开还是私下。这也是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"再者，阿难多，比丘在见解方面 - 那种圣洁的、导向出离的、能正确地导向苦的止息的见解 - 与同梵行者保持一致，无论公开还是私下。这也是一种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。阿难多，这就是六种值得记念的法，能生爱敬，能生尊重，导向团结，无诤，和谐，一致。
"阿难多，如果你们遵循这六种值得记念的法，你们是否会看到任何言语，无论大小，是你们不能容忍的？""不会，尊者。""因此，阿难多，你们应该遵循这六种值得记念的法。这将为你们带来长久的利益和快乐。"
这就是世尊所说。尊者阿难多欢喜并赞叹世尊的话。
沙摩村经结束，第四。
5. 苏纳卡塔经

55. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – ‘‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Assosi kho sunakkhatto licchaviputto – ‘‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. ‘‘Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsūti?

56. ‘‘Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti . ‘‘Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi [adhimānena (?)] aññaṃ byākaṃsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti [deseyyanti (pī. ka.)]. Evañcettha, sunakkhatta, tathāgatassa hoti – ‘dhammaṃ nesaṃ desessa’nti. Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti tassapi hoti aññathatta’’nti. ‘‘Etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, sunakkhatta suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca –

57. ‘‘Pañca kho ime, sunakkhatta, 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, sunakkhatta, pañca kāmaguṇā.



55. 如是我闻：一时，世尊住在毗舍离（Vesālī）大林重阁讲堂。那时，许多比丘在世尊面前宣称已证得阿罗汉果："我们了知：生已尽，梵行已立，所作已办，不受后有。"离车族子苏纳卡塔听说："据说许多比丘在世尊面前宣称已证得阿罗汉果：'我们了知：生已尽，梵行已立，所作已办，不受后有。'"于是，离车族子苏纳卡塔来到世尊所在之处。来到后，向世尊致敬，然后坐在一旁。坐在一旁的离车族子苏纳卡塔对世尊如是说："尊者，我听说：'据说许多比丘在世尊面前宣称已证得阿罗汉果：我们了知：生已尽，梵行已立，所作已办，不受后有。'尊者，那些在世尊面前宣称已证得阿罗汉果的比丘，他们是否都正确地宣称了，还是其中有些比丘是出于增上慢而宣称的？"
56. "苏纳卡塔，那些在我面前宣称已证得阿罗汉果的比丘中，有些是正确地宣称的，但也有些是出于增上慢而宣称的。在这里，苏纳卡塔，那些正确宣称的比丘，他们确实如此；但对于那些出于增上慢而宣称的比丘，如来会这样想：'我应该为他们说法。'苏纳卡塔，如来虽然这样想：'我应该为他们说法'，但有些愚人会精心准备问题，然后来问如来。在这种情况下，苏纳卡塔，即使如来原本想：'我应该为他们说法'，但也会改变主意。""世尊，现在正是时候，善逝，现在正是时候，请世尊说法。听了世尊的教导，比丘们会牢记在心。""那么，苏纳卡塔，你要仔细听，好好思考，我要说了。""是的，尊者。"离车族子苏纳卡塔回答世尊。世尊如是说：
57. "苏纳卡塔，有这五种欲乐。哪五种？眼所识的色，可爱的、可意的、悦意的、爱著的、伴随欲望的、令人贪染的；耳所识的声...（中略）...鼻所识的香...舌所识的味...身所识的触，可爱的、可意的、悦意的、爱著的、伴随欲望的、令人贪染的。苏纳卡塔，这就是五种欲乐。

58. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)], na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto [āneñjasaṃyojanena hi kho visaṃyutto-iti pāṭho sī. syā. kaṃ. pī. potthakesu natthi, aṭṭhakathāsu pana tabbaṇṇanā dissatiyeva] lokāmisādhimutto purisapuggalo’’’ti.

59. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. So evamassa veditabbo – ‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’’’ti.

60. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati ; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’’’ti.



58. "苏纳卡塔，确实有这种情况，某个人可能执著于世俗欲乐。苏纳卡塔，对于执著世俗欲乐的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与不动相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。就像，苏纳卡塔，一个人长期离开自己的村庄或城镇。他遇到一个刚从那个村庄或城镇离开的人。他会询问那个人关于那个村庄或城镇的安全、丰收和健康状况；那个人会告诉他那个村庄或城镇的安全、丰收和健康状况。苏纳卡塔，你认为那个人会愿意听吗，会注意倾听吗，会专心思考吗，会亲近那个人吗，会从中获得快乐吗？""是的，尊者。""同样地，苏纳卡塔，确实有这种情况，某个人可能执著于世俗欲乐。对于执著世俗欲乐的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与不动相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。应当了解他：'这是一个解脱了不动结缚，但执著于世俗欲乐的人。'
59. "苏纳卡塔，确实有这种情况，某个人可能执著于不动。苏纳卡塔，对于执著不动的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与世俗欲乐相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。就像，苏纳卡塔，一片从树枝上掉落的枯叶不可能再变绿；同样地，苏纳卡塔，对于执著不动的人，与世俗欲乐相关的结缚已经被抛弃。应当了解他：'这是一个解脱了世俗欲乐结缚，但执著于不动的人。'
60. "苏纳卡塔，确实有这种情况，某个人可能执著于无所有处。苏纳卡塔，对于执著无所有处的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与不动相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。就像，苏纳卡塔，一块被劈成两半的石头不可能再合在一起；同样地，苏纳卡塔，对于执著无所有处的人，与不动相关的结缚已经被打破。应当了解他：'这是一个解脱了不动结缚，但执著于无所有处的人。'

61. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya [chaddeyya (?)]. Taṃ kiṃ maññasi, sunakkhatta, api nu tassa purisassa tasmiṃ bhatte [vante (ka. sī.), bhutte (ka. sī. ka.)] puna bhottukamyatā assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bhante, bhattaṃ [vantaṃ (sī.)] paṭikūlasammata’’nti. ‘‘Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. So evamassa veditabbo – ‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.

62. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate [anabhāvakate (sī. pī.), anabhāvaṅgate (syā. kaṃ.)] āyatiṃ anuppādadhamme. So evamassa veditabbo – ‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’’’ti.



61. "苏纳卡塔，确实有这种情况，某个人可能执著于非想非非想处。苏纳卡塔，对于执著非想非非想处的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与无所有处相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。就像，苏纳卡塔，一个人吃了美味的食物后会吐出来。苏纳卡塔，你认为那个人还会想再吃那些吐出来的食物吗？""不会的，尊者。""为什么？""因为，尊者，那些吐出来的食物被认为是令人厌恶的。""同样地，苏纳卡塔，对于执著非想非非想处的人，与无所有处相关的结缚已经被吐出。应当了解他：'这是一个解脱了无所有处结缚，但执著于非想非非想处的人。'
62. "苏纳卡塔，确实有这种情况，某个人可能正确地执著于涅槃。苏纳卡塔，对于正确执著涅槃的人，他会喜欢相应的谈话，思考和考虑相关的事物，亲近这样的人，并从中获得快乐；但当谈到与非想非非想处相关的话题时，他不愿意听，不注意倾听，不专心思考，也不亲近那样的人，不从中获得快乐。就像，苏纳卡塔，一棵棕榈树的树冠被砍掉后就不可能再生长；同样地，苏纳卡塔，对于正确执著涅槃的人，与非想非非想处相关的结缚已经被连根切断，像棕榈树桩一样被摧毁，成为不存在，未来不会再生起。应当了解他：'这是一个解脱了非想非非想处结缚，正确执著于涅槃的人。'

63. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni [evaṃmānī (sī. pī. ka.), evamādi (syā. kaṃ.)] assa atathaṃ samānaṃ [atthaṃ samānaṃ (syā. kaṃ. pī.), atthasamānaṃ (sī.)]. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya , asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. Saupādisesoti [anupādisesoti (sabbattha) ayaṃ hi tathāgatassa visayo] jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso [anupādiseso (sabbattha) ayampi tathāgatassa visayo]. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti [vaṇassāropīti (ka.) vaṇa + saṃ + ropī = vaṇasāropī-iti padavibhāgo]. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. Na ca vaṇānurakkhī vihareyya na vaṇasāropī. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.


63. "苏纳卡塔，确实有这种情况，某个比丘可能会这样想：'沙门说贪爱是箭，无明是毒，被欲贪和嗔恨所伤害。我已经去除了贪爱之箭，消除了无明之毒，我正确地执著于涅槃。'他可能会这样自负，但实际上并非如此。他可能会从事那些不适合正确执著涅槃的人的活动；他可能会用眼睛看不适当的色，用耳朵听不适当的声，用鼻子闻不适当的香，用舌头尝不适当的味，用身体触不适当的触，用意识想不适当的法。当他这样做时，贪欲会侵蚀他的心。心被贪欲侵蚀，他可能会死亡或遭受接近死亡的痛苦。
"就像，苏纳卡塔，一个人被涂有强烈毒药的箭射中。他的朋友、同伴、亲戚和血亲会找来一位医生为他治疗。那位医生会用手术刀切开伤口，用探针寻找箭头，然后拔出箭头，去除毒素，但还留有残余。知道还有残余，医生会这样说：'喂，朋友，箭已经拔出来了，毒素已经去除，但还有一些残余。这不足以危及你的生命。你应该只吃适当的食物，不要吃不适当的食物，否则伤口会化脓。你应该定期清洗伤口，定期涂抹药膏，否则伤口会被脓血覆盖。你不要在风吹日晒中活动，否则尘土会刺激你的伤口。朋友，你要照顾好伤口，促进伤口愈合。'那个人可能会想：'箭已经拔出来了，毒素已经去除，没有残余了。这不足以危及我的生命。'于是他吃不适当的食物，导致伤口化脓。他不定期清洗伤口，不定期涂抹药膏，导致伤口被脓血覆盖。他在风吹日晒中活动，导致尘土刺激伤口。他不照顾伤口，不促进伤口愈合。由于这些不适当的行为，以及未完全清除的毒素残余，伤口会恶化。伤口恶化后，他可能会死亡或遭受接近死亡的痛苦。


‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati.



"同样地，苏纳卡塔，确实有这种情况，某个比丘可能会这样想：'沙门说贪爱是箭，无明是毒，被欲贪和嗔恨所伤害。我已经去除了贪爱之箭，消除了无明之毒，我正确地执著于涅槃。'他可能会这样自负，但实际上并非如此。他可能会从事那些不适合正确执著涅槃的人的活动；他可能会用眼睛看不适当的色，用耳朵听不适当的声，用鼻子闻不适当的香，用舌头尝不适当的味，用身体触不适当的触，用意识想不适当的法。当他这样做时，贪欲会侵蚀他的心。心被贪欲侵蚀，他可能会死亡或遭受接近死亡的痛苦。苏纳卡塔，在圣者的戒律中，放弃学处回到低劣生活就是死亡；苏纳卡塔，犯任何污染的罪过就是接近死亡的痛苦。

64. ‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. Anupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi . Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. Vaṇānurakkhī ca vihareyya vaṇasāropī. Tassa imissā ca sappāyakiriyāya asu ca [asuci (sabbattha) socāti tabbaṇṇanā manasikātabbā] visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.



64. "苏纳卡塔，确实有这种情况，某个比丘可能会这样想：'沙门说贪爱是箭，无明是毒，被欲贪和嗔恨所伤害。我已经去除了贪爱之箭，消除了无明之毒，我正确地执著于涅槃。'如果他真的正确执著于涅槃，他就不会从事那些不适合正确执著涅槃的人的活动；他不会用眼睛看不适当的色，不会用耳朵听不适当的声，不会用鼻子闻不适当的香，不会用舌头尝不适当的味，不会用身体触不适当的触，不会用意识想不适当的法。当他不从事这些不适当的活动时，贪欲就不会侵蚀他的心。心不被贪欲侵蚀，他就不会死亡，也不会遭受接近死亡的痛苦。
"就像，苏纳卡塔，一个人被涂有强烈毒药的箭射中。他的朋友、同伴、亲戚和血亲会找来一位医生为他治疗。那位医生会用手术刀切开伤口，用探针寻找箭头，然后拔出箭头，完全去除毒素，不留残余。知道已完全去除，医生会这样说：'喂，朋友，箭已经拔出来了，毒素已经完全去除，没有残余。这不足以危及你的生命。你应该只吃适当的食物，不要吃不适当的食物，否则伤口会化脓。你应该定期清洗伤口，定期涂抹药膏，否则伤口会被脓血覆盖。你不要在风吹日晒中活动，否则尘土会刺激你的伤口。朋友，你要照顾好伤口，促进伤口愈合。'那个人会想：'箭已经拔出来了，毒素已经完全去除，没有残余。这不足以危及我的生命。'于是他只吃适当的食物，不吃不适当的食物，所以伤口不会化脓。他定期清洗伤口，定期涂抹药膏，所以伤口不会被脓血覆盖。他不在风吹日晒中活动，所以尘土不会刺激伤口。他照顾伤口，促进伤口愈合。由于这些适当的行为，以及毒素已完全去除，伤口会愈合。伤口愈合并长出新皮后，他既不会死亡，也不会遭受接近死亡的痛苦。
"同样地，苏纳卡塔，确实有这种情况，某个比丘可能会这样想：'沙门说贪爱是箭，无明是毒，被欲贪和嗔恨所伤害。我已经去除了贪爱之箭，消除了无明之毒，我正确地执著于涅槃。'如果他真的正确执著于涅槃，他就不会从事那些不适合正确执著涅槃的人的活动；他不会用眼睛看不适当的色，不会用耳朵听不适当的声，不会用鼻子闻不适当的香，不会用舌头尝不适当的味，不会用身体触不适当的触，不会用意识想不适当的法。当他不从事这些不适当的活动时，贪欲就不会侵蚀他的心。心不被贪欲侵蚀，他就不会死亡，也不会遭受接近死亡的痛苦。

65. ‘‘Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. Ayaṃyevettha attho – vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.

‘‘So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā – ‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āsīviso [āsiviso (ka.)] ghoraviso. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā [yuñjeyya (ka.)] yaṃ jaññā – ‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjatī’’ti.

Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.

Sunakkhattasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Āneñjasappāyasuttaṃ

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘aniccā, bhikkhave, kāmā tucchā musā mosadhammā. Māyākatame taṃ, bhikkhave, bālalāpanaṃ. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa [mārasseva (ka.)] visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvita’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati’’.



65. "苏纳卡塔，我用这个比喻来说明意思。这里的含义是：'伤口'是指六内处；'毒'是指无明；'箭'是指贪爱；'探针'是指正念；'手术刀'是指圣智慧；'医生'是指如来、阿罗汉、正等正觉者。
"苏纳卡塔，那个在六触处保持克制，了知'执取是苦的根源'，无执取、在执取的灭尽中解脱的比丘，他不可能再将身心投入到执取中 - 这是不可能的。就像，苏纳卡塔，有一杯色香味俱全的饮料，但里面混有毒药。如果有一个人想活命、不想死、想快乐、厌恶痛苦，你认为他会喝那杯饮料吗，如果他知道'喝了这个我会死或遭受接近死亡的痛苦'？""当然不会，尊者。""同样地，苏纳卡塔，那个在六触处保持克制，了知'执取是苦的根源'，无执取、在执取的灭尽中解脱的比丘，他不可能再将身心投入到执取中 - 这是不可能的。就像，苏纳卡塔，有一条剧毒的蛇。如果有一个人想活命、不想死、想快乐、厌恶痛苦，你认为他会把手或拇指伸向那条蛇吗，如果他知道'被这条蛇咬了我会死或遭受接近死亡的痛苦'？""当然不会，尊者。""同样地，苏纳卡塔，那个在六触处保持克制，了知'执取是苦的根源'，无执取、在执取的灭尽中解脱的比丘，他不可能再将身心投入到执取中 - 这是不可能的。"
世尊如是说。离车族子苏纳卡塔欢喜，赞叹世尊所说。
苏纳卡塔经第五结束。
6. 不动利经
66. 如是我闻：一时，世尊住在俱卢国（Kuru）名为甘马萨达摩（Kammāsadhamma）的俱卢人市镇。在那里，世尊对比丘们说："比丘们。""尊者。"那些比丘回答世尊。世尊如是说："比丘们，欲乐是无常的、空虚的、虚假的、具有欺骗性的。比丘们，这是愚人的谈话。现世的欲乐和来世的欲乐，现世的欲想和来世的欲想 - 这两者都是魔罗的领域，是魔罗的范围，是魔罗的陷阱，是魔罗的猎场。在这里，那些邪恶的、不善的心理状态 - 贪婪、嗔恨、暴力 - 会生起。这些对于在此修学的圣弟子来说是一种障碍。在这种情况下，比丘们，圣弟子这样思考：'现世的欲乐和来世的欲乐，现世的欲想和来世的欲想 - 这两者都是魔罗的领域，是魔罗的范围，是魔罗的陷阱，是魔罗的猎场。在这里，那些邪恶的、不善的心理状态 - 贪婪、嗔恨、暴力 - 会生起。这些对于在此修学的圣弟子来说是一种障碍。我应该以广大、开阔的心安住，超越世间，以意志力掌控。当我以广大、开阔的心安住，超越世间，以意志力掌控时，那些邪恶的、不善的心理状态 - 贪婪、嗔恨、暴力 - 就不会存在。通过舍弃它们，我的心将变得无限、广大、善修。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入不动，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向不动。比丘们，这被称为第一种导向不动的修行方法。

67. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā , yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) [( ) natthi sī. pī. potthakesu] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā – ubhayametaṃ aniccaṃ. Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositu’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.

68. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ ākiñcaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

69. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

70. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘nāhaṃ kvacani [kvacini (syā. kaṃ. sī. aṭṭha.)] kassaci kiñcanatasmiṃ [kiñcanatasmi (?)], na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā ; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ nevasaññānāsaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī’’ti.



67. "再者，比丘们，圣弟子这样思考：'现世的欲乐和来世的欲乐，现世的欲想和来世的欲想；一切色法（所有色法）都是四大元素和四大元素所造的色法。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入不动，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向不动。比丘们，这被称为第二种导向不动的修行方法。
"再者，比丘们，圣弟子这样思考：'现世的欲乐和来世的欲乐，现世的欲想和来世的欲想；现世的色法和来世的色法，现世的色想和来世的色想 - 这两者都是无常的。凡是无常的，都不值得欢喜，不值得赞叹，不值得执著。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入不动，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向不动。比丘们，这被称为第三种导向不动的修行方法。
68. "再者，比丘们，圣弟子这样思考：'现世的欲乐和来世的欲乐，现世的欲想和来世的欲想；现世的色法和来世的色法，现世的色想和来世的色想；以及不动想 - 这一切都是想。在这里，当这些想完全止息时，这是寂静的，这是殊胜的 - 即无所有处。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入无所有处，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向无所有处。比丘们，这被称为第一种导向无所有处的修行方法。
69. "再者，比丘们，圣弟子到林野中，或树下，或空闲处，这样思考：'这是空的，没有我，没有我所。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入无所有处，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向无所有处。比丘们，这被称为第二种导向无所有处的修行方法。
70. "再者，比丘们，圣弟子这样思考：'我不在任何地方属于任何人的任何东西，也没有任何地方任何东西属于我。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入无所有处，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向无所有处。比丘们，这被称为第三种导向无所有处的修行方法。
"再者，比丘们，圣弟子这样思考：'现世的欲乐和来世的欲乐，现世的欲想和来世的欲想；现世的色法和来世的色法，现世的色想和来世的色想；以及不动想，无所有处想 - 这一切都是想。在这里，当这些想完全止息时，这是寂静的，这是殊胜的 - 即非想非非想处。'当他这样修习，经常安住于此时，他的心在这个基础上变得平静。当心平静时，他现在就能进入非想非非想处，或者以智慧倾向于它，在身坏命终之后。这是可能的，他的意识会导向非想非非想处。比丘们，这被称为导向非想非非想处的修行方法。"






71. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘idha, bhante, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā’’ti? ‘‘Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti. ‘‘Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Saupādāno, ānanda, bhikkhu na parinibbāyatī’’ti. ‘‘Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Nevasaññānāsaññāyatanaṃ, ānandā’’ti. ‘‘Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ’’.

72. ‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. Anupādāno, ānanda, bhikkhu parinibbāyatī’’ti.

73. ‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho’’ti? ‘‘Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā , yā ca nevasaññānāsaññāyatanasaññā – esa sakkāyo yāvatā sakkāyo. Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Gaṇakamoggallānasuttaṃ



以下是简体中文直译:
71. 这样说时,尊者阿难对世尊如此说道:"在此,尊者,比丘如此修习 - '它不应存在,它不应属于我;它将不存在,它将不属于我;凡已存在、已生起的 - 我舍弃它。'他如此获得舍。尊者,这样的比丘会完全涅槃还是不会完全涅槃呢?"
"阿难,在这里有些比丘会完全涅槃,有些比丘不会完全涅槃。"
"尊者,什么是原因,什么是条件,使得在这里有些比丘会完全涅槃,有些比丘不会完全涅槃呢?"
"阿难,在此比丘如此修习 - '它不应存在,它不应属于我;它将不存在,它将不属于我;凡已存在、已生起的 - 我舍弃它。'他如此获得舍。他欢喜那舍,赞叹它,执著地安住于它。当他欢喜那舍,赞叹它,执著地安住于它时,他的识依赖于它,执取它。阿难,有执取的比丘不会完全涅槃。"
"尊者,那么这个比丘执取时执取什么呢?"
"阿难,非想非非想处。"
"尊者,看来这个比丘执取时执取最高的执取。"
"阿难,确实,这个比丘执取时执取最高的执取。阿难,这就是最高的执取,即非想非非想处。"
72. "阿难,在此比丘如此修习 - '它不应存在,它不应属于我;它将不存在,它将不属于我;凡已存在、已生起的 - 我舍弃它。'他如此获得舍。他不欢喜那舍,不赞叹它,不执著地安住于它。当他不欢喜那舍,不赞叹它,不执著地安住于它时,他的识不依赖于它,不执取它。阿难,无执取的比丘会完全涅槃。"
73. "尊者,不可思议!尊者,希有!尊者,原来世尊教导我们依靠依靠而渡过暴流。尊者,什么是圣解脱呢?"
"阿难,在此圣弟子如此思维:'现世的欲望和来世的欲望;现世的欲想和来世的欲想;现世的色和来世的色;现世的色想和来世的色想;不动想、无所有处想、非想非非想处想 - 这是有身,只要有身存在。这是不死,即心无执取的解脱。'阿难,我已教导了达到不动的道路,教导了达到无所有处的道路,教导了达到非想非非想处的道路,教导了依靠依靠而渡过暴流,教导了圣解脱。阿难,凡是导师出于慈悲、怜悯、同情而应为弟子们做的,我都已为你们做了。阿难,这些是树下,这些是空闲处。阿难,你们要禅修,不要放逸,不要后悔。这是我对你们的教诫。"
这是世尊所说。尊者阿难欢喜、随喜世尊所说。
不动利益经第六结束。
7. 算数家目犍连经

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno [gaṇakamoggalāno (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca –

‘‘Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe [issatte (ka.)]. Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – ‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu’’nti?



以下是简体中文直译:
74. 如是我闻。一时,世尊住在舍卫城(现今的萨赫特-马赫特)东园鹿母讲堂。那时,算数家目犍连婆罗门来到世尊处。来到后,与世尊互相问候。寒暄礼节完毕后,坐在一旁。坐在一旁的算数家目犍连婆罗门对世尊如此说道:
"乔达摩先生,就像这鹿母讲堂可以看到逐步的学习、逐步的行为、逐步的修习,直到最后一级台阶。乔达摩先生,这些婆罗门也可以看到逐步的学习、逐步的行为、逐步的修习,即在诵习方面。乔达摩先生,这些弓箭手也可以看到逐步的学习、逐步的行为、逐步的修习,即在射箭方面。乔达摩先生,我们这些以计算为生的算数家也可以看到逐步的学习、逐步的行为、逐步的修习,即在计算方面。乔达摩先生,我们得到学生后,首先这样教他们计算:'一个一,两个二,三个三,四个四,五个五,六个六,七个七,八个八,九个九,十个十。'乔达摩先生,我们教他们计算到一百,甚至更多。乔达摩先生,在这法与律中是否也可以同样规定逐步的学习、逐步的行为、逐步的修习呢?"

75. ‘‘Sakkā , brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.

‘‘Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’’’ti.

‘‘Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya – iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’’ti.

‘‘Yato kho, brāhmaṇa , bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī’’’ti.

‘‘Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī , ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī , uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’’’ti.

‘‘Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.



以下是简体中文直译:
75. "婆罗门,在这法与律中也可以规定逐步的学习、逐步的行为、逐步的修习。婆罗门,就像熟练的调马师得到一匹良种马后,首先让它习惯口衔,然后再进行更多训练;同样地,婆罗门,如来得到可调伏的人后,首先这样教导他:'来吧,比丘,要有戒行,守护波罗提木叉律仪而住,具足正行与行处,对微细的罪过也见到危险,受持学习诸学处。'
"婆罗门,当比丘有戒行,守护波罗提木叉律仪而住,具足正行与行处,对微细的罪过也见到危险,受持学习诸学处时,如来进一步教导他:'来吧,比丘,要守护诸根门,见色时不取相,不取细相。因为若不守护眼根而住,贪忧等恶不善法就会流入,为了防护它而修习,守护眼根,在眼根上达到防护。听声音时...闻香时...尝味道时...触触觉时...识法时不取相,不取细相。因为若不守护意根而住,贪忧等恶不善法就会流入,为了防护它而修习,守护意根,在意根上达到防护。'
"婆罗门,当比丘守护诸根门时,如来进一步教导他:'来吧,比丘,要在饮食上知量。如理思维而食用食物 - 不为嬉戏,不为骄慢,不为装饰,不为庄严,只为维持这个身体的存续、延续,为止息伤害,为资助梵行 - 如此我将消除旧的感受,不生起新的感受,我将得以存活,无过且安住。'
"婆罗门,当比丘在饮食上知量时,如来进一步教导他:'来吧,比丘,要致力于警寤。白天以经行、静坐来净化心,去除障碍法。初夜以经行、静坐来净化心,去除障碍法。中夜以右胁而卧,如狮子卧,一足叠一足,具念正知,心中想着起身。后夜起身,以经行、静坐来净化心,去除障碍法。'
"婆罗门,当比丘致力于警寤时,如来进一步教导他:'来吧,比丘,要具足正念正知,前进后退时保持正知,观看左右时保持正知,屈伸肢体时保持正知,着僧伽梨、持钵、着衣时保持正知,吃喝咀嚼品尝时保持正知,大小便利时保持正知,行住坐卧、醒寐、语默时保持正知。'
"婆罗门,当比丘具足正念正知时,如来进一步教导他:'来吧,比丘,要亲近远离处 - 林野、树下、山岳、幽谷、山洞、坟场、丛林、露地、草堆。'他亲近远离处 - 林野、树下、山岳、幽谷、山洞、坟场、丛林、露地、草堆。他饭后从乞食回来,结跏趺坐,保持身体正直,在面前建立正念。他舍离对世间的贪欲,以离贪的心而住,净化心中的贪欲;舍离瞋恚,以无瞋的心而住,慈悲一切众生,净化心中的瞋恚;舍离昏沉睡眠,远离昏沉睡眠而住,具光明想,正念正知,净化心中的昏沉睡眠;舍离掉举恶作,不掉举而住,内心寂静,净化心中的掉举恶作;舍离疑惑,超越疑惑而住,对善法无疑,净化心中的疑惑。

76. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.

‘‘Ye kho te, brāhmaṇa, bhikkhū sekkhā [sekhā (sabbattha)] apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā’’ti.

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī’’ti? ‘‘Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti.

‘‘Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti?

77. ‘‘Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi , brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā’’ti? ‘‘Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā’’ti. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho [evaṃ bho (sī. pī.)] purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ , tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā’’ti? ‘‘Ettha kyāhaṃ, bho gotama, karomi? Maggakkhāyīhaṃ, bho gotamā’’ti.

‘‘Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyīhaṃ, brāhmaṇa, tathāgato’’ti.



以下是简体中文直译:
76. "他舍离这五盖,心的污染、智慧的削弱者,离欲,离不善法,有寻有伺,由离生喜乐,进入并安住于初禅。由寻伺寂静,内心清净...进入并安住于第二禅。离喜...进入并安住于第三禅。舍乐...进入并安住于第四禅。
"婆罗门,对于那些还在学习、尚未达到目标、希望获得无上安稳的比丘们,我对他们有这样的教导。而对于那些已成为阿罗汉、漏尽、梵行已立、所作已办、放下重担、达到目标、彻底断除有结、正智解脱的比丘们,这些法则有助于他们现法乐住和正念正知。"
这样说时,算数家目犍连婆罗门对世尊如此说道:"尊敬的乔达摩,您的弟子们在您如此教导、如此指导下,是否全都达到究竟目标涅槃,还是有些人达不到?"
"婆罗门,我的一些弟子在我如此教导、如此指导下达到究竟目标涅槃,有些则达不到。"
"尊敬的乔达摩,是什么原因,什么条件,使得涅槃存在,通往涅槃的道路存在,尊敬的乔达摩作为指导者也存在,然而您的弟子在您如此教导、如此指导下,有些达到究竟目标涅槃,有些则达不到呢?"
77. "那么,婆罗门,我反过来问你这个问题。你觉得合适就回答吧。婆罗门,你认为如何,你熟悉通往王舍城(现今的拉杰吉尔)的道路吗?""是的,先生,我熟悉通往王舍城的道路。"
"婆罗门,你认为如何,假如有人来想去王舍城。他来到你这里说:'先生,我想去王舍城,请为我指明去王舍城的道路。'你会这样对他说:'来吧,朋友,这条路通往王舍城。沿着它走一会儿,走一会儿后你会看到某某村庄;再走一会儿,走一会儿后你会看到某某市镇;再走一会儿,走一会儿后你会看到王舍城美丽的园林、美丽的森林、美丽的土地、美丽的莲池。'他在你如此教导、如此指导下,却走上歧路,朝相反方向而去。然后另一个人来想去王舍城。他来到你这里说:'先生,我想去王舍城,请为我指明去王舍城的道路。'你会这样对他说:'来吧,朋友,这条路通往王舍城。沿着它走一会儿,走一会儿后你会看到某某村庄;再走一会儿,走一会儿后你会看到某某市镇;再走一会儿,走一会儿后你会看到王舍城美丽的园林、美丽的森林、美丽的土地、美丽的莲池。'他在你如此教导、如此指导下,安全地到达王舍城。婆罗门,是什么原因,什么条件,使得王舍城存在,通往王舍城的道路存在,你作为指导者也存在,然而在你如此教导、如此指导下,一个人走上歧路,朝相反方向而去,而另一个人安全地到达王舍城呢?"
"在这里,尊敬的乔达摩,我能做什么呢?我只是一个指路人,尊敬的乔达摩。"
"同样地,婆罗门,涅槃存在,通往涅槃的道路存在,我作为指导者也存在,然而我的弟子在我如此教导、如此指导下,有些达到究竟目标涅槃,有些则达不到。在这里,婆罗门,我能做什么呢?如来只是一个指路人,婆罗门。"

78. Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā [bāhullikā (syā. kaṃ.)] sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati’’.

‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.

‘‘Seyyathāpi , bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.

‘‘Abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Gopakamoggallānasuttaṃ



以下是简体中文直译:
78. 这样说时,算数家目犍连婆罗门对世尊如此说道:"尊敬的乔达摩,那些没有信仰、为了生计而不是出于信仰从家庭生活出家为无家者的人,他们狡诈、虚伪、欺骗、傲慢、自负、轻浮、多言、言语散乱、不守护诸根门、饮食不知量、不致力于警寤、不关心沙门生活、对学处不深切尊重、奢侈、懈怠、退堕在先、舍弃独处、懒惰、精进薄弱、失念、不正知、不专注、心散乱、愚钝、哑哑呜呜,尊敬的乔达摩不与他们共住。
"但那些良家子弟出于信仰从家庭生活出家为无家者,他们不狡诈、不虚伪、不欺骗、不傲慢、不自负、不轻浮、不多言、言语不散乱、守护诸根门、饮食知量、致力于警寤、关心沙门生活、对学处深切尊重、不奢侈、不懈怠、舍弃退堕、独处在先、精进、有决心、具念、正知、专注、心一境性、有智慧、不哑哑呜呜,尊敬的乔达摩与他们共住。
"尊敬的乔达摩,就像在所有根香中,黑沉香被称为最上;在所有心材香中,红檀香被称为最上;在所有花香中,茉莉花被称为最上;同样地,尊敬的乔达摩的教导在当今诸法中是最上的。
"太妙了,尊敬的乔达摩!太妙了,尊敬的乔达摩!尊敬的乔达摩,就像扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼者能看见形色。同样地,尊敬的乔达摩以种种方便阐明了法。我归依尊敬的乔达摩、法和比丘僧团。愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
算数家目犍连经第七结束。
8. 牧牛者目犍连经

79. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyya’’nti.

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna 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. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha – ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto’’ti.



以下是简体中文直译:
79. 如是我闻。一时,尊者阿难住在王舍城(现今的拉杰吉尔)竹林栗鼠feeding ground,世尊刚入涅槃不久。那时,摩揭陀国阿阇世王韦提希子正在重建王舍城,担心波阇王(的入侵)。那时,尊者阿难在上午穿好衣服,拿着钵和外衣,进入王舍城乞食。然后尊者阿难想:"现在到王舍城乞食还太早。我不如去牧牛者目犍连婆罗门的工地,去见牧牛者目犍连婆罗门。"
于是尊者阿难去牧牛者目犍连婆罗门的工地,去见牧牛者目犍连婆罗门。牧牛者目犍连婆罗门远远地看见尊者阿难走来。看见后对尊者阿难说:"请来,尊者阿难。欢迎尊者阿难。尊者阿难很久没有来这里了。请尊者阿难坐,这里有座位准备好了。"尊者阿难坐在准备好的座位上。牧牛者目犍连婆罗门也拿了一个低矮的座位,坐在一旁。坐在一旁的牧牛者目犍连婆罗门对尊者阿难说:"尊者阿难,是否有任何一位比丘完全具足那位尊敬的乔达摩阿罗汉正等正觉所具足的一切法?"
"婆罗门,没有任何一位比丘完全具足那位世尊阿罗汉正等正觉所具足的一切法。婆罗门,那位世尊是未生起道路的创造者,未产生道路的产生者,未宣说道路的宣说者,他知道道路,了解道路,精通道路;而现在他的弟子们则是道路的追随者,后来具足(这些法)。"
这时,尊者阿难与牧牛者目犍连婆罗门的谈话正进行到这里。
这时,摩揭陀国大臣雨行婆罗门在王舍城视察工程,来到牧牛者目犍连婆罗门的工地,来到尊者阿难那里。来到后与尊者阿难互相问候。寒暄礼节完毕后,坐在一旁。坐在一旁的摩揭陀国大臣雨行婆罗门对尊者阿难说:"尊者阿难,你们现在坐在这里谈论什么?你们的谈话进行到哪里?"
"婆罗门,这里牧牛者目犍连婆罗门对我这样说:'尊者阿难,是否有任何一位比丘完全具足那位尊敬的乔达摩阿罗汉正等正觉所具足的一切法?'这样说时,我对牧牛者目犍连婆罗门这样说:'婆罗门,没有任何一位比丘完全具足那位世尊阿罗汉正等正觉所具足的一切法。婆罗门,那位世尊是未生起道路的创造者,未产生道路的产生者,未宣说道路的宣说者,他知道道路,了解道路,精通道路;而现在他的弟子们则是道路的追随者,后来具足(这些法)。'婆罗门,我们与牧牛者目犍连婆罗门的谈话正进行到这里,这时你来了。"

80. ‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti [paṭidhāveyyāthāti (sī. syā. kaṃ. pī.)]? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’’ti? ‘‘Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’’ti.

‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti – vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa , appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?



以下是简体中文直译:
80. "尊者阿难,那位尊敬的乔达摩是否指定了一位比丘:'他将在我去世后成为你们的依止',你们现在可以依止他吗?"
"婆罗门,那位知见者、阿罗汉、正等正觉的世尊没有指定任何一位比丘:'他将在我去世后成为你们的依止',我们现在可以依止他。"
"那么,尊者阿难,是否有一位比丘被僧团选出,被众多长老比丘指定:'他将在世尊去世后成为我们的依止',你们现在可以依止他吗?"
"婆罗门,没有任何一位比丘被僧团选出,被众多长老比丘指定:'他将在世尊去世后成为我们的依止',我们现在可以依止他。"
"尊者阿难,既然如此没有依止,那么和合的原因是什么呢?"
"婆罗门,我们不是没有依止;婆罗门,我们有依止;我们以法为依止。"
"'尊者阿难,那位尊敬的乔达摩是否指定了一位比丘:"他将在我去世后成为你们的依止",你们现在可以依止他吗?'当被这样问时,你回答说:'婆罗门,那位知见者、阿罗汉、正等正觉的世尊没有指定任何一位比丘:"他将在我去世后成为你们的依止",我们现在可以依止他。''那么,尊者阿难,是否有一位比丘被僧团选出,被众多长老比丘指定:"他将在世尊去世后成为我们的依止",你们现在可以依止他吗?'当被这样问时,你回答说:'婆罗门,没有任何一位比丘被僧团选出,被众多长老比丘指定:"他将在世尊去世后成为我们的依止",我们现在可以依止他。''尊者阿难,既然如此没有依止,那么和合的原因是什么呢?'当被这样问时,你回答说:'婆罗门,我们不是没有依止;婆罗门,我们有依止;我们以法为依止。'尊者阿难,这番话应如何理解其意义呢?"

81. ‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.

‘‘Na kira no bhavanto kārenti; dhammo no kāreti’’. ‘‘Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha [garukarotha (sī. syā. kaṃ. pī.)] mānetha pūjetha; sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharathā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.

‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?

82. ‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?

‘‘Idha , brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ [sātthā sabyañjanā (sī. syā. kaṃ.)], kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

‘‘Santuṭṭho hoti ( ) [(itarītarehi) dī. ni. 

以下是简体中文直译:
81. "婆罗门,那位知见者、阿罗汉、正等正觉的世尊为比丘们制定了学处,宣说了波罗提木叉。在布萨日,我们所有住在一个村落范围内的人都聚集在一起;聚集后,我们请那位熟悉(波罗提木叉)的人诵读。如果在诵读时,有比丘犯戒或违犯,我们就按照法、按照教导来处理。
"不是尊者们处理我们;是法处理我们。"
"尊者阿难,现在是否有一位比丘你们尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住?"
"婆罗门,现在没有一位比丘我们尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住。"
"'尊者阿难,那位尊敬的乔达摩是否指定了一位比丘:"他将在我去世后成为你们的依止",你们现在可以依止他吗?'当被这样问时,你回答说:'婆罗门,那位知见者、阿罗汉、正等正觉的世尊没有指定任何一位比丘:"他将在我去世后成为你们的依止",我们现在可以依止他。''那么,尊者阿难,是否有一位比丘被僧团选出,被众多长老比丘指定:"他将在世尊去世后成为我们的依止",你们现在可以依止他吗?'当被这样问时,你回答说:'婆罗门,没有任何一位比丘被僧团选出,被众多长老比丘指定:"他将在世尊去世后成为我们的依止",我们现在可以依止他。''尊者阿难,现在是否有一位比丘你们尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住?'当被这样问时,你回答说:'婆罗门,现在没有一位比丘我们尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住。'尊者阿难,这番话应如何理解其意义呢?"
82. "婆罗门,那位知见者、阿罗汉、正等正觉的世尊宣说了十种令人信服的法。我们现在尊重、敬重、尊敬、崇敬具备这些法的人;尊重、敬重后依止他而住。哪十种?
"婆罗门,这里比丘有戒行,守护波罗提木叉律仪而住,具足正行与行处,对微细的罪过也见到危险,受持学习诸学处。
"多闻、受持所闻、积集所闻。那些法初善、中善、后善,有义、有文,宣说完全圆满清净的梵行,他多闻这样的法,记忆、熟悉语言、心中思维、以见解善通达。
"知足于

3.345] cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.

‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ [tirokuḍḍaṃ (sī. syā. kaṃ. pī.)] tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (ka.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.

‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti , mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

‘‘Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi 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.

‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

‘‘Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.



以下是简体中文直译:
衣服、饮食、住处、病人所需的药品等资具。
"容易获得四种增上心的现法乐住的禅那,不费力获得,不困难获得。
"体验各种神通 - 一身变多身,多身变一身;显现、隐形;穿墙过壁、穿山如空;地中出没如水中;水上行走如地上;空中结跏趺坐如鸟飞;手触摸日月这样有大神力大威力的天体;身体能自在行至梵天界。
"以清净超人的天耳界,听闻两种声音 - 天界的和人间的,远处的和近处的。
"以心了知其他众生、其他人的心。有贪的心知道是'有贪的心',离贪的心知道是'离贪的心',有瞋的心知道是'有瞋的心',离瞋的心知道是'离瞋的心',有痴的心知道是'有痴的心',离痴的心知道是'离痴的心',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',专注的心知道是'专注的心',不专注的心知道是'不专注的心',解脱的心知道是'解脱的心',未解脱的心知道是'未解脱的心'。
"忆念各种前世,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 - '在那里我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命。我从那里死后,又生在那里。在那里我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命。我从那里死后,又生在这里。'如此忆念各种前世的状况和细节。
"以清净超人的天眼,见众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而去。
"以诸漏尽,现世自己证知、证悟、成就并安住于无漏的心解脱、慧解脱。
"婆罗门,这就是那位知见者、阿罗汉、正等正觉的世尊所说的十种令人信服的法。我们现在尊重、敬重、尊敬、崇敬具备这些法的人;尊重、敬重后依止他而住。"

83. Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi – ‘‘taṃ kiṃ maññati bhavaṃ senāpati [maññasi evaṃ senāpati (syā. kaṃ. pī.), maññasi senāpati (sī.), maññasi bhavaṃ senāpati (ka.)] yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti , pūjetabbaṃ pūjenti’’? ‘‘Tagghime [taggha me (ka.)] bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyu’’nti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kahaṃ pana bhavaṃ ānando etarahi viharatī’’ti? ‘‘Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī’’ti. ‘‘Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ [manussarāhaseyyakaṃ (sī. syā. kaṃ. pī.)] paṭisallānasāruppa’’nti? ‘‘Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī’’ti. ‘‘Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca’’.

‘‘Ekamidāhaṃ , bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so [tatra ca so (sī. pī.)] bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī’’ti.



以下是简体中文直译:
83. 这样说时,摩揭陀国大臣雨行婆罗门对优波难陀将军说:"将军阁下认为如何,这些尊者们尊重应当尊重的,敬重应当敬重的,尊敬应当尊敬的,崇敬应当崇敬的吗?""确实,这些尊者们尊重应当尊重的,敬重应当敬重的,尊敬应当尊敬的,崇敬应当崇敬的。如果这些尊者们不尊重、不敬重、不尊敬、不崇敬这个,那么他们还会尊重、敬重、尊敬、崇敬什么呢?他们会尊重、敬重、尊敬、崇敬后依止什么而住呢?"
然后,摩揭陀国大臣雨行婆罗门对尊者阿难说:"尊者阿难现在住在哪里?""婆罗门,我现在住在竹林。""尊者阿难,竹林是否既可爱又安静,少有喧嚣,远离人群,适合独处?"
"确实如此,婆罗门,竹林既可爱又安静,少有喧嚣,远离人群,适合独处,这是由于像你们这样的守护者和保护者。"
"确实如此,尊者阿难,竹林既可爱又安静,少有喧嚣,远离人群,适合独处,这是由于像尊者们这样的禅修者和习惯禅修的人。尊者们既是禅修者又习惯禅修。"
"尊者阿难,有一次,那位尊敬的乔达摩住在毗舍离(现今的吠舍厘)大林重阁讲堂。那时,尊者阿难,我去大林重阁讲堂拜见那位尊敬的乔达摩。在那里,那位尊敬的乔达摩以种种方式谈论禅那。那位尊敬的乔达摩既是禅修者又习惯禅修。那位尊敬的乔达摩赞叹一切禅那。"

84. ‘‘Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca , brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.

‘‘Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī’’ti.

‘‘Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca – ‘‘yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī’’ti. ‘‘Nanu te, brāhmaṇa, avocumhā – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido . Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’’ti.

Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Mahāpuṇṇamasuttaṃ

85. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –

‘‘Puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti.



以下是简体中文直译:
84. "婆罗门,那位世尊并非赞叹一切禅那,也并非不赞叹一切禅那。婆罗门,那位世尊不赞叹什么样的禅那呢?在这里,婆罗门,某人的心被欲贪所缠绕、所征服,对已生起的欲贪的出离不如实了知;他以欲贪为内在,禅修、思考、观察、沉思。他的心被嗔恨所缠绕、所征服,对已生起的嗔恨的出离不如实了知;他以嗔恨为内在,禅修、思考、观察、沉思。他的心被昏沉睡眠所缠绕、所征服,对已生起的昏沉睡眠的出离不如实了知;他以昏沉睡眠为内在,禅修、思考、观察、沉思。他的心被掉举恶作所缠绕、所征服,对已生起的掉举恶作的出离不如实了知;他以掉举恶作为内在,禅修、思考、观察、沉思。他的心被疑惑所缠绕、所征服,对已生起的疑惑的出离不如实了知;他以疑惑为内在,禅修、思考、观察、沉思。婆罗门,那位世尊不赞叹这样的禅那。
"婆罗门,那位世尊赞叹什么样的禅那呢?在这里,婆罗门,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就并住于初禅。由寻伺寂静,内心清净,心一境性,无寻无伺,由定生喜乐,成就并住于第二禅...第三禅...第四禅。婆罗门,那位世尊赞叹这样的禅那。"
"尊者阿难,那位尊敬的乔达摩原来责备应当责备的禅那,赞叹应当赞叹的禅那。好了,尊者阿难,我们现在该走了;我们有许多事务,许多工作要做。""婆罗门,你认为现在是时候就请便。"于是摩揭陀国大臣雨行婆罗门欢喜赞同尊者阿难的话,从座位起身离去。
雨行婆罗门离去不久,牧牛者目犍连婆罗门对尊者阿难说:"我们问尊者阿难的,尊者阿难没有回答。""婆罗门,我们不是对你说过:'婆罗门,没有任何一位比丘完全具足那位世尊阿罗汉正等正觉所具足的一切法。婆罗门,那位世尊是未生起道路的创造者,未产生道路的产生者,未宣说道路的宣说者,他知道道路,了解道路,精通道路;而现在他的弟子们则是道路的追随者,后来具足(这些法)。'"
牧牛者目犍连经第八结束。
9. 大满月经
85. 如是我闻。一时,世尊住在舍卫城(现今的斯拉瓦斯蒂)东园鹿子母讲堂。那时,在十五日布萨日满月之夜,世尊坐在露天,比丘僧团围绕着他。这时,一位比丘从座位起身,偏袒上衣,向世尊合掌,对世尊说:
"尊者,如果世尊允许我解答问题,我想问世尊一些事。""那么,比丘,你就坐在自己的座位上,问你想问的吧。"

86. Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca – ‘‘ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti.

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi – ‘‘ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā’’ti. ‘‘Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.

‘‘Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Siyā bhikkhū’’ti bhagavā avoca ‘‘idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ , evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā’’ti.

‘‘Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī’’ti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ rūpakkhandho. Yā kāci vedanā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā – ayaṃ vedanākkhandho. Yā kāci saññā – atītānāgatapaccuppannā…pe… yā dūre santike vā – ayaṃ saññākkhandho. Ye keci saṅkhārā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā – ayaṃ saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī’’ti.

‘‘Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? Ko hetu ko paccayo saññākkhandhassa paññāpanāya? Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā’’ti?

‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ kho, bhikkhu, hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā’’ti.



以下是简体中文直译:
86. 于是那位比丘坐在自己的座位上,对世尊说:"尊者,这五取蕴是否就是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴?""比丘,这五取蕴就是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。"
"善哉,尊者",那位比丘欢喜赞同世尊的话,然后又问世尊更进一步的问题:"尊者,这五取蕴以什么为根本?""比丘,这五取蕴以欲为根本。""尊者,是那个取就是这五取蕴,还是离开五取蕴有别的取?""比丘,那个取既不是这五取蕴,也不是离开五取蕴有别的取。比丘,对五取蕴的欲贪,那就是在此的取。"
"尊者,对五取蕴可能有欲贪的差别吗?""比丘,是可能的",世尊说,"在这里,比丘,某人这样想:'在未来我将有这样的色,将有这样的受,将有这样的想,将有这样的行,将有这样的识。'比丘,这样就可能有对五取蕴欲贪的差别。"
"尊者,到什么程度称为蕴?""比丘,任何色 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 这是色蕴。任何受 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 这是受蕴。任何想 - 过去、未来、现在...远或近 - 这是想蕴。任何行 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 这是行蕴。任何识 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 这是识蕴。比丘,这就是称为蕴的程度。"
"尊者,什么是因,什么是缘,施设色蕴?什么是因,什么是缘,施设受蕴?什么是因,什么是缘,施设想蕴?什么是因,什么是缘,施设行蕴?什么是因,什么是缘,施设识蕴?"
"比丘,四大种是因,四大种是缘,施设色蕴。触是因,触是缘,施设受蕴。触是因,触是缘,施设想蕴。触是因,触是缘,施设行蕴。比丘,名色是因,名色是缘,施设识蕴。"

87. ‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ; saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ; saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Evaṃ kho , bhikkhu, sakkāyadiṭṭhi hotī’’ti.

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ; na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ; na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī’’ti.

88. ‘‘Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo. Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ. Yaṃ kho [yañca (syā. kaṃ.)], bhikkhu, vedanaṃ paṭicca… saññaṃ paṭicca… saṅkhāre paṭicca… viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇa’’nti.

89. ‘‘Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī’’ti.

90. Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ [kathamattānaṃ (saṃ. ni. 

以下是简体中文直译:
87. "尊者,如何产生有身见?""在这里,比丘,无闻凡夫不见圣者,不知圣法,不善巧圣法,不受训于圣法,不见善人,不知善人法,不善巧善人法,不受训于善人法,他视色为我,或视我有色,或视色在我中,或视我在色中;他视受为我,或视我有受,或视受在我中,或视我在受中;他视想为我,或视我有想,或视想在我中,或视我在想中;他视行为我,或视我有行,或视行在我中,或视我在行中;他视识为我,或视我有识,或视识在我中,或视我在识中。比丘,这就是如何产生有身见。"
"尊者,如何不产生有身见?""在这里,比丘,多闻圣弟子见圣者,知圣法,善巧圣法,善受训于圣法,见善人,知善人法,善巧善人法,善受训于善人法,他不视色为我,不视我有色,不视色在我中,不视我在色中;他不视受为我,不视我有受,不视受在我中,不视我在受中;他不视想为我,不视我有想,不视想在我中,不视我在想中;他不视行为我,不视我有行,不视行在我中,不视我在行中;他不视识为我,不视我有识,不视识在我中,不视我在识中。比丘,这就是如何不产生有身见。"
88. "尊者,色的味患是什么,出离是什么?受的味患是什么,出离是什么?想的味患是什么,出离是什么?行的味患是什么,出离是什么?识的味患是什么,出离是什么?""比丘,缘色而生起乐和喜悦,这是色的味。色是无常、苦、变易法,这是色的患。调伏对色的欲贪、断除对色的欲贪,这是色的出离。比丘,缘受而...缘想而...缘行而...缘识而生起乐和喜悦,这是识的味。识是无常、苦、变易法,这是识的患。调伏对识的欲贪、断除对识的欲贪,这是识的出离。"
89. "尊者,如何知、如何见,才能在这有识之身及外在的一切相中,不生起我执、我所执、我慢随眠?""比丘,任何色 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 一切色,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实观察。任何受...任何想...任何行...任何识 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 一切识,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实观察。比丘,这样知、这样见,才能在这有识之身及外在的一切相中,不生起我执、我所执、我慢随眠。"
90. 这时,一位比丘心中生起这样的念头:"这样说来,色是无我,受是无我,想是无我,行是无我,识是无我;那么无我所造的业,将触及哪个我呢?"

3.82)] phusissantī’’ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – ‘‘ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya – ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ phusissantī’ti. Paṭivinītā [paṭicca vinītā (sī. pī.), paṭipucchāmi vinītā (syā. kaṃ.)] kho me tumhe, bhikkhave , tatra tatra dhammesu’’.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhikkhave, vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

Mahāpuṇṇamasuttaṃ niṭṭhitaṃ navamaṃ.

10. Cūḷapuṇṇamasuttaṃ



以下是简体中文直译:
于是世尊知道那位比丘心中的念头,便对诸比丘说:"比丘们,这是可能的,在这里某个愚人,无知、被无明所覆,以渴爱为主导的心,会认为应当超越师尊的教导:'这样说来,色是无我,受是无我,想是无我,行是无我,识是无我;那么无我所造的业,将触及哪个我呢?'比丘们,你们已经在各种法中被我训练过了。"
"比丘们,你们认为如何,色是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的我'?""不,尊者。""比丘们,你们认为如何,受...想...行...识是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的我'?""不,尊者。""因此,比丘们,任何色 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 一切色,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实观察。任何受...任何想...任何行...任何识 - 过去、未来、现在,内在或外在,粗或细,劣或胜,远或近 - 一切识,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实观察。比丘们,如此观察的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识;由厌离而离贪,由离贪而解脱。在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊如此说。那些比丘满意欢喜世尊所说。当此解说被宣说时,约六十位比丘的心无取著而从诸漏解脱。
大满月经第九结束。
10. 小满月经

91. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave; aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’nti. Jāneyya pana, bhikkhave, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’nti. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti [asappurisabhattī (sabbattha)] hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi [asappurisadiṭṭhī (sabbattha)] hoti; asappurisadānaṃ deti’’.

‘‘Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti , kusīto hoti, muṭṭhassati hoti, duppañño hoti. Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisacintī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti , samphappalāpī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? Idha , bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? Idha, bhikkhave, asappuriso evaṃdiṭṭhi [evaṃdiṭṭhī (sī. pī.), evaṃdiṭṭhiko (syā. kaṃ.)] hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukkaṭadukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

‘‘Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti? Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.

‘‘So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi; evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, asappurisānaṃ gati? Nirayo vā tiracchānayoni vā.




91. 如是我闻：一时，世尊住在舍卫城（现今的萨赫特-马赫特）东园鹿母讲堂。那时，正值十五日布萨日，满月之夜，世尊坐在露天处，比丘僧众围绕。这时，世尊观察寂静无声的比丘僧众后，告诉比丘们说："诸比丘，非善人能否知道另一个非善人：'此人是非善人'？""不能，世尊。""善哉，诸比丘；这是不可能的，没有机会非善人能知道另一个非善人：'此人是非善人'。那么，诸比丘，非善人能否知道善人：'此人是善人'？""不能，世尊。""善哉，诸比丘；这也是不可能的，没有机会非善人能知道善人：'此人是善人'。诸比丘，非善人具有非善法，亲近非善人，思维如非善人，谋划如非善人，言语如非善人，行为如非善人，见解如非善人；他布施如非善人。"
"诸比丘，非善人如何具有非善法？在此，诸比丘，非善人无信仰，无惭愧，无畏惧，少闻，懒惰，失念，愚钝。诸比丘，非善人就是这样具有非善法。"
"诸比丘，非善人如何亲近非善人？在此，诸比丘，非善人以那些无信仰、无惭愧、无畏惧、少闻、懒惰、失念、愚钝的沙门婆罗门为朋友、为伙伴。诸比丘，非善人就是这样亲近非善人。"
"诸比丘，非善人如何思维如非善人？在此，诸比丘，非善人思考伤害自己，思考伤害他人，思考伤害双方。诸比丘，非善人就是这样思维如非善人。"
"诸比丘，非善人如何谋划如非善人？在此，诸比丘，非善人谋划伤害自己，谋划伤害他人，谋划伤害双方。诸比丘，非善人就是这样谋划如非善人。"
"诸比丘，非善人如何言语如非善人？在此，诸比丘，非善人说妄语，说离间语，说粗恶语，说绮语。诸比丘，非善人就是这样言语如非善人。"
"诸比丘，非善人如何行为如非善人？在此，诸比丘，非善人杀生，偷盗，邪淫。诸比丘，非善人就是这样行为如非善人。"
"诸比丘，非善人如何见解如非善人？在此，诸比丘，非善人持有这样的见解：'没有布施，没有供养，没有祭祀，没有善恶业的果报，没有此世，没有他世，没有母亲，没有父亲，没有化生的众生，世上没有正行正道的沙门婆罗门，他们依自己的智慧证悟此世他世并宣说。'诸比丘，非善人就是这样见解如非善人。"
"诸比丘，非善人如何布施如非善人？在此，诸比丘，非善人不恭敬地布施，不亲手布施，不恭谨地布施，布施废物，布施时不相信有果报。诸比丘，非善人就是这样布施如非善人。"
"诸比丘，那非善人如此具有非善法，如此亲近非善人，如此思维如非善人，如此谋划如非善人，如此言语如非善人，如此行为如非善人，如此见解如非善人；如此布施如非善人后，身坏命终，会转生到非善人所去之处。诸比丘，什么是非善人所去之处？地狱或畜生道。"

92. ‘‘Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Evaṃ , bhante’’. ‘‘Sādhu, bhikkhave; ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’nti. Jāneyya pana, bhikkhave, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’nti. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṃ deti’’.

‘‘Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisamantī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti.

‘‘Kathañca , bhikkhave, sappuriso sappurisadiṭṭhi hoti? Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko , atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

‘‘Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti? Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti.

‘‘So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi; evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, sappurisānaṃ gati? Devamahattatā vā manussamahattatā vā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷapuṇṇamasuttaṃ niṭṭhitaṃ dasamaṃ.

Devadahavaggo niṭṭhito paṭhamo.


92. "诸比丘，善人能否知道另一个善人：'此人是善人'？""能，世尊。""善哉，诸比丘；这是可能的，有机会善人能知道另一个善人：'此人是善人'。那么，诸比丘，善人能否知道非善人：'此人是非善人'？""能，世尊。""善哉，诸比丘；这也是可能的，有机会善人能知道非善人：'此人是非善人'。诸比丘，善人具有善法，亲近善人，思维如善人，谋划如善人，言语如善人，行为如善人，见解如善人；他布施如善人。"
"诸比丘，善人如何具有善法？在此，诸比丘，善人有信仰，有惭愧，有畏惧，多闻，精进，正念，有智慧。诸比丘，善人就是这样具有善法。"
"诸比丘，善人如何亲近善人？在此，诸比丘，善人以那些有信仰、有惭愧、有畏惧、多闻、精进、正念、有智慧的沙门婆罗门为朋友、为伙伴。诸比丘，善人就是这样亲近善人。"
"诸比丘，善人如何思维如善人？在此，诸比丘，善人既不思考伤害自己，也不思考伤害他人，也不思考伤害双方。诸比丘，善人就是这样思维如善人。"
"诸比丘，善人如何谋划如善人？在此，诸比丘，善人既不谋划伤害自己，也不谋划伤害他人，也不谋划伤害双方。诸比丘，善人就是这样谋划如善人。"
"诸比丘，善人如何言语如善人？在此，诸比丘，善人远离妄语，远离离间语，远离粗恶语，远离绮语。诸比丘，善人就是这样言语如善人。"
"诸比丘，善人如何行为如善人？在此，诸比丘，善人远离杀生，远离偷盗，远离邪淫。诸比丘，善人就是这样行为如善人。"
"诸比丘，善人如何见解如善人？在此，诸比丘，善人持有这样的见解：'有布施，有供养，有祭祀，有善恶业的果报，有此世，有他世，有母亲，有父亲，有化生的众生，世上有正行正道的沙门婆罗门，他们依自己的智慧证悟此世他世并宣说。'诸比丘，善人就是这样见解如善人。"
"诸比丘，善人如何布施如善人？在此，诸比丘，善人恭敬地布施，亲手布施，恭谨地布施，布施非废物，布施时相信有果报。诸比丘，善人就是这样布施如善人。"
"诸比丘，那善人如此具有善法，如此亲近善人，如此思维如善人，如此谋划如善人，如此言语如善人，如此行为如善人，如此见解如善人；如此布施如善人后，身坏命终，会转生到善人所去之处。诸比丘，什么是善人所去之处？天界的大果报或人间的大果报。"
世尊如此说。那些比丘满意欢喜世尊所说。
小满月经终。
第十完。
天臂品终。
第一完。


Tassuddānaṃ –

Devadahaṃ pañcattayaṃ, kinti-sāma-sunakkhattaṃ;

Sappāya-gaṇa-gopaka-mahāpuṇṇacūḷapuṇṇañcāti.

其摘要如下：
天臂与五三，
如何与沙摩与善宿；
适宜与群与守护，
大满月与小满月。




