3. Suññatavaggo

1. Cūḷasuññatasuttaṃ

176. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ekamidaṃ, bhante, samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo. Tattha me, bhante, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ – ‘suññatāvihārenāhaṃ, ānanda, etarahi bahulaṃ viharāmī’ti. Kacci metaṃ, bhante, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti? ‘‘Taggha te etaṃ, ānanda, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbepāhaṃ [pubbecāhaṃ (sī. syā. kaṃ. pī.)], ānanda, etarahipi [etarahi ca (sabbattha)] suññatāvihārena bahulaṃ viharāmi. Seyyathāpi, ānanda, ayaṃ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṃ asuññataṃ yadidaṃ – bhikkhusaṅghaṃ paṭicca ekattaṃ; evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ, araññasaññaṃ paṭicca manasi karoti ekattaṃ . Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā gāmasaññaṃ paṭicca tedha na santi, ye assu darathā manussasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – araññasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ gāmasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – araññasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’’’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

177. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā manussasaññaṃ, amanasikaritvā araññasaññaṃ, pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Seyyathāpi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ; evameva kho, ānanda, bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ taṃ sabbaṃ [sabbaṃ (ka.)] amanasikaritvā pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā manussasaññaṃ paṭicca tedha na santi, ye assu darathā araññasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – pathavīsaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – pathavīsaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

178. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā araññasaññaṃ, amanasikaritvā pathavīsaññaṃ, ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā araññasaññaṃ paṭicca tedha na santi, ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda , yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.



3. 空性品
1. 小空性经
176. 如是我闻。一时，世尊住舍卫城（现今的萨赫特-马赫特）东园鹿母讲堂。那时，尊者阿难于傍晚时分从独处起来，往世尊处走去。到达后，礼敬世尊，坐在一旁。坐在一旁的尊者阿难对世尊如是说："尊者，有一次世尊住在释迦族的一个名叫那伽拉卡的村庄。在那里，尊者，我亲耳听到，亲自领受世尊说：'阿难，我现在多住于空性'。尊者，我是否正确地听闻、领受、作意、忆持了这句话？"
"确实，阿难，你正确地听闻、领受、作意、忆持了这句话。阿难，过去如此，现在我也多住于空性。阿难，就像这鹿母讲堂空无象马牛驴，空无金银，空无男女聚会，但有一非空之处，即依比丘僧团而有的专一性。同样地，阿难，比丘不作意村落想，不作意人想，而作意依林野想的专一性。他的心投入林野想，净信，安住，确立。他如是了知：'凡缘村落想而有的烦恼，此中没有；凡缘人想而有的烦恼，此中没有；唯有此少许烦恼，即依林野想的专一性。'他了知：'此想行空无村落想'，他了知：'此想行空无人想'，他了知：'唯有此非空之处，即依林野想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。
177. "再者，阿难，比丘不作意人想，不作意林野想，而作意依地想的专一性。他的心投入地想，净信，安住，确立。阿难，就像公牛皮被百针很好地拉平无皱；同样地，阿难，比丘对这地上的高低、河谷、树桩荆棘之处、山岭险阻等，都不作意，而作意依地想的专一性。他的心投入地想，净信，安住，确立。他如是了知：'凡缘人想而有的烦恼，此中没有；凡缘林野想而有的烦恼，此中没有；唯有此少许烦恼，即依地想的专一性。'他了知：'此想行空无人想'，他了知：'此想行空无林野想'，他了知：'唯有此非空之处，即依地想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。
178. "再者，阿难，比丘不作意林野想，不作意地想，而作意依空无边处想的专一性。他的心投入空无边处想，净信，安住，确立。他如是了知：'凡缘林野想而有的烦恼，此中没有；凡缘地想而有的烦恼，此中没有；唯有此少许烦恼，即依空无边处想的专一性。'他了知：'此想行空无林野想'，他了知：'此想行空无地想'，他了知：'唯有此非空之处，即依空无边处想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。

179. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṃ, amanasikaritvā ākāsānañcāyatanasaññaṃ, viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

180. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ, amanasikaritvā viññāṇañcāyatanasaññaṃ, ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

181. ‘‘Puna caparaṃ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ, amanasikaritvā ākiñcaññāyatanasaññaṃ, nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta’nti . Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

182. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti . So ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.



179. "再者，阿难，比丘不作意地想，不作意空无边处想，而作意依识无边处想的专一性。他的心投入识无边处想，净信，安住，确立。他如是了知：'凡缘地想而有的烦恼，此中没有；凡缘空无边处想而有的烦恼，此中没有；唯有此少许烦恼，即依识无边处想的专一性。'他了知：'此想行空无地想'，他了知：'此想行空无空无边处想'，他了知：'唯有此非空之处，即依识无边处想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。
180. "再者，阿难，比丘不作意空无边处想，不作意识无边处想，而作意依无所有处想的专一性。他的心投入无所有处想，净信，安住，确立。他如是了知：'凡缘空无边处想而有的烦恼，此中没有；凡缘识无边处想而有的烦恼，此中没有；唯有此少许烦恼，即依无所有处想的专一性。'他了知：'此想行空无空无边处想'，他了知：'此想行空无识无边处想'，他了知：'唯有此非空之处，即依无所有处想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。
181. "再者，阿难，比丘不作意识无边处想，不作意无所有处想，而作意依非想非非想处想的专一性。他的心投入非想非非想处想，净信，安住，确立。他如是了知：'凡缘识无边处想而有的烦恼，此中没有；凡缘无所有处想而有的烦恼，此中没有；唯有此少许烦恼，即依非想非非想处想的专一性。'他了知：'此想行空无识无边处想'，他了知：'此想行空无无所有处想'，他了知：'唯有此非空之处，即依非想非非想处想的专一性。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。
182. "再者，阿难，比丘不作意无所有处想，不作意非想非非想处想，而作意依无相心定的专一性。他的心投入无相心定，净信，安住，确立。他如是了知：'凡缘无所有处想而有的烦恼，此中没有；凡缘非想非非想处想而有的烦恼，此中没有；唯有此少许烦恼，即依此身体及六处而有的生命。'他了知：'此想行空无无所有处想'，他了知：'此想行空无非想非非想处想'，他了知：'唯有此非空之处，即依此身体及六处而有的生命。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净的空性现起。

183. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti 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. So evaṃ pajānāti – ‘ye assu darathā kāmāsavaṃ paṭicca tedha na santi, ye assu darathā bhavāsavaṃ paṭicca tedha na santi, ye assu darathā avijjāsavaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. So ‘suññamidaṃ saññāgataṃ kāmāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ bhavāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ avijjāsavenā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

184. ‘‘Yepi hi keci, ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu. Yepi [ye (sī. pī.)] hi keci, ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti. Yepi [ye (sī. pī.)] hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti. Tasmātiha, ānanda, ‘parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā’ti [viharissāmīti (pī. ka.)] – evañhi vo [te (ka.)], ānanda, sikkhitabba’’nti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Cūḷasuññatasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Mahāsuññatasuttaṃ

185. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi – ‘‘sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī’’ti.



183. "再者，阿难，比丘不作意无所有处想，不作意非想非非想处想，而作意依无相心定的专一性。他的心投入无相心定，净信，安住，确立。他如是了知：'这无相心定也是有为的、思所造作的。'他了知：'凡是有为的、思所造作的，那都是无常的、灭法。'当他如是知、如是见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'他如是了知：'凡缘欲漏而有的烦恼，此中没有；凡缘有漏而有的烦恼，此中没有；凡缘无明漏而有的烦恼，此中没有；唯有此少许烦恼，即依此身体及六处而有的生命。'他了知：'此想行空无欲漏'，他了知：'此想行空无有漏'，他了知：'此想行空无无明漏'，他了知：'唯有此非空之处，即依此身体及六处而有的生命。'如是，对于此处所无之物，他视之为空；对于此处所余之物，他了知'此有'。阿难，这样他有如实、不颠倒、清净、最上、无上的空性现起。
184. "阿难，过去任何沙门或婆罗门，若已证得清净、最上、无上的空性而住，他们都是证得这同样的清净、最上、无上的空性而住。阿难，未来任何沙门或婆罗门，若将证得清净、最上、无上的空性而住，他们都将证得这同样的清净、最上、无上的空性而住。阿难，现在任何沙门或婆罗门，若正证得清净、最上、无上的空性而住，他们都正证得这同样的清净、最上、无上的空性而住。因此，阿难，你们应当如是学：'我们将证得清净、最上、无上的空性而住。'"
世尊如是说。尊者阿难欢喜、随喜世尊所说。
小空性经第一终。
2. 大空性经
185. 如是我闻。一时，世尊住在释迦族的迦毗罗卫城（现今的提罗拉科特）尼拘律园。那时，世尊于上午时分穿好衣服，持钵入迦毗罗卫城乞食。在迦毗罗卫城乞食已毕，饭后返回，为了午休而往迦罗克玛释迦的精舍走去。当时，在迦罗克玛释迦的精舍中铺设了许多座位。世尊看到在迦罗克玛释迦的精舍中铺设了许多座位。看到后，世尊心想："在迦罗克玛释迦的精舍中铺设了许多座位。是否有许多比丘住在这里？"


186. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī’’ti? ‘‘Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī’’ti.

‘‘Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ [sambodhasukhaṃ (sī. pī.), sambodhasukhaṃ cittekaggatāsukhaṃ (ka.) upari araṇavibhaṅgasutte pana sambodhisukhantveva dissati] tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – ṭhānametaṃ vijjati.

‘‘Nāhaṃ, ānanda, ekaṃ rūpampi [ekarūpampi (sī.)] samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.

187. ‘‘Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ – sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ [viharataṃ (ka. sī.), viharati (syā. kaṃ. ka.)]. Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti [bhagavantaṃ (sī. syā. kaṃ. ka.)] upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya – ‘ajjhattaṃ suññataṃ upasampajja vihareyya’nti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.



186. 当时，尊者阿难与许多比丘一起在迦塔释迦的精舍中做衣服。那时，世尊于傍晚时分从独处起来，往迦塔释迦的精舍走去。到达后，坐在准备好的座位上。坐下后，世尊对尊者阿难说："阿难，在迦罗克玛释迦的精舍中铺设了许多座位。是否有许多比丘住在这里？""世尊，在迦罗克玛释迦的精舍中确实铺设了许多座位。有许多比丘住在这里。世尊，现在是我们做衣服的时候。"
"阿难，比丘喜爱群聚，乐于群聚，专注于喜爱群聚，喜爱团体，乐于团体，沉溺于团体，这是不好的。阿难，那个比丘喜爱群聚，乐于群聚，专注于喜爱群聚，喜爱团体，乐于团体，沉溺于团体，他要随意、轻易、无困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐，这是不可能的。但是，阿难，那个比丘独处，远离团体而住，可以期待他随意、轻易、无困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐，这是可能的。
"阿难，那个比丘喜爱群聚，乐于群聚，专注于喜爱群聚，喜爱团体，乐于团体，沉溺于团体，他要证得暂时的、可爱的心解脱，或不暂时的、不动的心解脱而住，这是不可能的。但是，阿难，那个比丘独处，远离团体而住，可以期待他证得暂时的、可爱的心解脱，或不暂时的、不动的心解脱而住，这是可能的。
"阿难，我不见有任何一色，对于贪著、欢喜其色者，因为那色的变异、变化而不生起忧、悲、苦、忧恼、绝望。
187. "阿难，如来已证悟此住处，即不作意一切相，内证空性而住。阿难，如果有比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子来见如来，当如来住于此住处时，如来以倾向远离、趋向远离、倾斜远离、隐遁、乐于出离、远离一切烦恼之法的心，只说鼓励离去的相关话语。因此，阿难，如果比丘希望'我要内证空性而住'，那么，阿难，那个比丘应当使内心安住、平静、专一、集中。

188. ‘‘Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti [ekodikaroti (sī. syā. kaṃ. pī.)] samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati . Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.

‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.



188. "阿难，比丘如何使内心安住、平静、专一、集中呢？阿难，在此，比丘远离欲乐，远离不善法，......证得初禅而住......证得第二禅......第三禅......第四禅而住。阿难，这就是比丘如何使内心安住、平静、专一、集中。他作意内在的空性。当他作意内在的空性时，他的心不投入空性，不净信，不安住，不解脱。阿难，这时比丘如是了知：'我作意内在的空性时，我的心不投入内在的空性，不净信，不安住，不解脱。'如是，他对此保持正知。他作意外在的空性......他作意内外的空性......他作意不动。当他作意不动时，他的心不投入不动，不净信，不安住，不解脱。阿难，这时比丘如是了知：'我作意不动时，我的心不投入不动，不净信，不安住，不解脱。'如是，他对此保持正知。
"阿难，那个比丘应当在那之前的定相中使内心安住、平静、专一、集中。他作意内在的空性。当他作意内在的空性时，他的心投入内在的空性，净信，安住，解脱。阿难，这时比丘如是了知：'我作意内在的空性时，我的心投入内在的空性，净信，安住，解脱。'如是，他对此保持正知。他作意外在的空性......他作意内外的空性......他作意不动。当他作意不动时，他的心投入不动，净信，安住，解脱。阿难，这时比丘如是了知：'我作意不动时，我的心投入不动，净信，安住，解脱。'如是，他对此保持正知。

189. ‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati – ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti . Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati – ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati – ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati , so sayati – ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya [bhassāya (sī.), bhāsāya (syā. kaṃ. pī.)] cittaṃ namati, so – ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti – evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā [cetovicāraṇasappāyā (sī. syā. kaṃ.), cetovivaraṇasappāyā (pī.)] ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti – ‘evarūpiṃ kathaṃ kathessāmī’ti. Itiha tattha sampajāno hoti.

‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so – ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ – kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke [evarūpena vitakkena (sī. syā. kaṃ. ka.)] na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti – ‘evarūpe vitakke [evarūpena vitakkena (ka.)] vitakkessāmī’ti. Itiha tattha sampajāno hoti.

190. ‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ [evaṃ santaṃ (aṭṭha.)], ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.



189. "阿难，如果那个比丘住于此住处时，心倾向于经行，他就经行，想着：'我这样经行时，贪忧等恶不善法不会流入我心。'如是，他对此保持正知。阿难，如果那个比丘住于此住处时，心倾向于站立，他就站立，想着：'我这样站立时，贪忧等恶不善法不会流入我心。'如是，他对此保持正知。阿难，如果那个比丘住于此住处时，心倾向于坐下，他就坐下，想着：'我这样坐着时，贪忧等恶不善法不会流入我心。'如是，他对此保持正知。阿难，如果那个比丘住于此住处时，心倾向于躺卧，他就躺卧，想着：'我这样躺卧时，贪忧等恶不善法不会流入我心。'如是，他对此保持正知。
"阿难，如果那个比丘住于此住处时，心倾向于谈话，他就想：'像这样低劣、粗俗、凡夫所说、非圣者所说、无益的话，不导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，例如谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、卧具、花鬘、香料、亲戚、车乘、村庄、市镇、城市、国土、女人、英雄、街谈巷议、井边闲谈、祖先亡灵、琐事、世界起源、海洋起源、有无之论等等，我不会说这样的话。'如是，他对此保持正知。阿难，但是那些有助于削弱烦恼、有益于去除心的障碍、导向完全厌离、离欲、灭尽、寂静、证智、正觉、涅槃的话，例如谈论少欲、知足、远离、不群居、精进、戒、定、慧、解脱、解脱知见等，他想：'我要说这样的话。'如是，他对此保持正知。
"阿难，如果那个比丘住于此住处时，心倾向于寻思，他就想：'像这样低劣、粗俗、凡夫所有、非圣者所有、无益的寻思，不导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，例如欲寻、恚寻、害寻，我不会作这样的寻思。'如是，他对此保持正知。阿难，但是那些圣者的、出离的、导向作者正确灭苦的寻思，例如出离寻、无恚寻、无害寻，他想：'我要作这样的寻思。'如是，他对此保持正知。
190. "阿难，这五种是欲乐。哪五种？眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪着；耳所识的声......鼻所识的香......舌所识的味......身所识的触，可爱、可意、可悦、可喜、与欲相应、令人贪着。阿难，这五种是欲乐，比丘应当经常反省自己的心：'我对这五种欲乐的任何一种，是否生起了心的活动？'阿难，如果比丘反省时了知：'我对这五种欲乐的某种确实生起了心的活动'，那么，阿难，这时比丘如是了知：'我对这五种欲乐的贪欲还未断除。'如是，他对此保持正知。但是，阿难，如果比丘反省时了知：'我对这五种欲乐的任何一种都没有生起心的活动'，那么，阿难，这时比丘如是了知：'我对这五种欲乐的贪欲已经断除。'如是，他对此保持正知。

191. ‘‘Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ – ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā [dhammā ekantakusalāyatikā (sabbattha) aṭṭhakathāṭīkā oloketabbā] ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno’’ti [api panujjamānopīti (ka. sī.), api payujjamānoti (syā. kaṃ. pī.)]? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

192. ‘‘Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu [veyyākaraṇassa hetu (ka.)]. Taṃ kissa hetu? Dīgharattassa [dīgharattaṃ + assāti padacchedo] hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā – evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.

‘‘Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.

193. ‘‘Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti [anvāvaṭṭanti (sī. syā. kaṃ. pī.)] brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati [mucchati kāmayati (sī. pī.) aṭṭhakathāyaṃ pana na tathā dissati], gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo [upadduto (sī. pī.)] ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.

194. ‘‘Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.



191. "阿难，这五种是取蕴，比丘应当住于观察它们的生灭：'这是色，这是色的生起，这是色的灭去；这是受......这是想......这是行......这是识，这是识的生起，这是识的灭去。'当他住于观察这五取蕴的生灭时，对这五取蕴的我慢就被断除。阿难，这时比丘如是了知：'我对这五取蕴的我慢已经断除。'如是，他对此保持正知。阿难，这些法是纯善的、善的根本、圣者的、出世间的、恶魔无法进入的。阿难，你认为，弟子看到什么理由，即使被赶走也应当跟随导师呢？""世尊，我们的法以世尊为根本，以世尊为向导，以世尊为依归。世尊，请为我们解释这段话的含义。听了世尊的解释，比丘们就会记住。"
192. "阿难，弟子不应该为了经、应颂、记说而跟随导师。为什么呢？阿难，你长久以来已经听闻这些法，记忆、熟悉、思考、以正见洞察。但是，阿难，那些有助于削弱烦恼、有益于去除心的障碍、导向完全厌离、离欲、灭尽、寂静、证智、正觉、涅槃的话，例如谈论少欲、知足、远离、不群居、精进、戒、定、慧、解脱、解脱知见等，阿难，为了这样的谈话，弟子应当跟随导师，即使被赶走也应如此。
"阿难，如此则会有老师的灾难，如此则会有弟子的灾难，如此则会有梵行者的灾难。
193. "阿难，什么是老师的灾难？阿难，在此，某位老师亲近僻静处所，如林野、树下、山岩、山洞、坟场、森林、露地、草堆。当他如此隐居时，婆罗门和居士、城里人和乡下人来拜访他。他因为婆罗门和居士、城里人和乡下人的拜访而迷恋、贪著，回归奢侈生活。阿难，这被称为老师的灾难。由于老师的灾难，恶不善法、污染、导致再生、有苦果、未来会导致生老死的法击败了他。阿难，这就是老师的灾难。
194. "阿难，什么是弟子的灾难？阿难，那位老师的弟子效仿老师的远离，亲近僻静处所，如林野、树下、山岩、山洞、坟场、森林、露地、草堆。当他如此隐居时，婆罗门和居士、城里人和乡下人来拜访他。他因为婆罗门和居士、城里人和乡下人的拜访而迷恋、贪著，回归奢侈生活。阿难，这被称为弟子的灾难。由于弟子的灾难，恶不善法、污染、导致再生、有苦果、未来会导致生老死的法击败了他。阿难，这就是弟子的灾难。

195. ‘‘Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.

‘‘Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.

196. ‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.

‘‘Kathañcānanda , satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.

‘‘Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.

‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi [pavayha pavayha (sī. pī.), paggayha paggayha ānanda vakkhāmi (ka.)]. Yo sāro so ṭhassatī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Acchariyaabbhutasuttaṃ

197. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati [anussarissati jānissati (ka.)] – ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi, ‘evaṃnāmā te bhagavanto ahesuṃ’ itipi, ‘evaṃgottā te bhagavanto ahesuṃ’ itipi, ‘evaṃsīlā te bhagavanto ahesuṃ’ itipi, ‘evaṃdhammā te bhagavanto ahesuṃ’ itipi, ‘evaṃpaññā te bhagavanto ahesuṃ’ itipi, ‘evaṃvihārī te bhagavanto ahesuṃ’ itipi, ‘evaṃvimuttā te bhagavanto ahesuṃ’ itipī’’ti! Evaṃ vutte, āyasmā ānando te bhikkhū etadavoca – ‘‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’’ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.



195. "阿难，什么是梵行者的灾难？阿难，在此，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。他亲近僻静处所，如林野、树下、山岩、山洞、坟场、森林、露地、草堆。当他如此隐居时，婆罗门和居士、城里人和乡下人来拜访他。他因为婆罗门和居士、城里人和乡下人的拜访而不迷恋、不贪著，不回归奢侈生活。但是，阿难，那位老师的弟子效仿老师的远离，亲近僻静处所，如林野、树下、山岩、山洞、坟场、森林、露地、草堆。当他如此隐居时，婆罗门和居士、城里人和乡下人来拜访他。他因为婆罗门和居士、城里人和乡下人的拜访而迷恋、贪著，回归奢侈生活。阿难，这被称为梵行者的灾难。由于梵行者的灾难，恶不善法、污染、导致再生、有苦果、未来会导致生老死的法击败了他。阿难，这就是梵行者的灾难。
"阿难，在这其中，老师的灾难和弟子的灾难，比起梵行者的灾难，后者的苦果更重、更剧烈，而且会导致堕落。
196. "因此，阿难，你们应当以朋友的方式对待我，不要以敌人的方式。这将长久有益于你们，带来幸福。
"阿难，弟子们如何以敌人的方式对待老师，而不是以朋友的方式？阿难，在此，老师出于慈悲、为了利益而对弟子们说法：'这是为了你们的利益，这是为了你们的幸福。'但是他的弟子们不愿意听，不倾耳而听，不专心领会，而且违背老师的教导而行。阿难，这就是弟子们以敌人的方式对待老师，而不是以朋友的方式。
"阿难，弟子们如何以朋友的方式对待老师，而不是以敌人的方式？阿难，在此，老师出于慈悲、为了利益而对弟子们说法：'这是为了你们的利益，这是为了你们的幸福。'他的弟子们愿意听，倾耳而听，专心领会，而且不违背老师的教导而行。阿难，这就是弟子们以朋友的方式对待老师，而不是以敌人的方式。
"因此，阿难，你们应当以朋友的方式对待我，不要以敌人的方式。这将长久有益于你们，带来幸福。阿难，我不会像陶工对待未烧制的陶器那样对待你们。我会一再训诫，一再教导。坚固的将会留存。"
世尊如是说。尊者阿难欢喜、随喜世尊所说。
大空性经第二终。
3. 未曾有法经
197. 如是我闻。一时，世尊住在舍卫城（现今的沙黑特-马黑特）祇树给孤独园。那时，众多比丘在饭后从乞食回来，聚集在集会堂，生起了这样的谈话："诸友，真是稀有，真是未曾有！如来有如此大神通力，如此大威力，能够知道过去已入涅槃、断除障碍、断除轮回、超越一切苦的诸佛：'那些世尊是如此出身'，'那些世尊有如此名字'，'那些世尊属于如此种姓'，'那些世尊有如此戒行'，'那些世尊有如此法'，'那些世尊有如此智慧'，'那些世尊有如此住处'，'那些世尊如此解脱'！"当这样说时，尊者阿难对那些比丘说："诸友，如来确实稀有，具足稀有法；诸友，如来确实未曾有，具足未曾有法。"这些比丘的谈话正说到这里。

198. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā… evaṃgottā… evaṃsīlā… evaṃdhammā.. evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto ahesuṃ itipī’ti! Evaṃ vutte, bhante, āyasmā ānando amhe etadavoca – ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto’’ti.

199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘tasmātiha taṃ, ānanda, bhiyyosomattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā’’ti [abbhutā dhammāti (?)].

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṃ kāyaṃ upapajji idaṃpāhaṃ , bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ [idaṃpahaṃ (sī. syā. kaṃ. pī.)], bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

200. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yāvatāyukaṃ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṃ bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṃ okkamī’ti. Yampi, bhante , sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkami idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

201. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

202. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, cattāro devaputtā catuddisaṃ ārakkhāya upagacchanti – mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.



198. 那时，世尊于傍晚时分从独处起来，往集会堂走去。到达后，坐在准备好的座位上。坐下后，世尊对比丘们说："比丘们，你们刚才坐在一起谈论什么？你们的谈话说到哪里？"
"世尊，我们在饭后从乞食回来，聚集在集会堂，生起了这样的谈话：'诸友，真是稀有，真是未曾有！如来有如此大神通力，如此大威力，能够知道过去已入涅槃、断除障碍、断除轮回、超越一切苦的诸佛：'那些世尊是如此出身'，'那些世尊有如此名字'，'那些世尊属于如此种姓'，'那些世尊有如此戒行'，'那些世尊有如此法'，'那些世尊有如此智慧'，'那些世尊有如此住处'，'那些世尊如此解脱'！'当这样说时，世尊，尊者阿难对我们说：'诸友，如来确实稀有，具足稀有法；诸友，如来确实未曾有，具足未曾有法。'世尊，我们的谈话正说到这里，这时世尊来了。"
199. 那时，世尊对尊者阿难说："因此，阿难，让你更多地说明如来的稀有未曾有法吧。"
"世尊，我亲耳听闻，亲自领受世尊所说：'阿难，菩萨正念正知地投生到兜率天。'世尊，菩萨正念正知地投生到兜率天，这是我所记持的世尊的稀有未曾有法。
"世尊，我亲耳听闻，亲自领受世尊所说：'阿难，菩萨正念正知地住在兜率天。'世尊，菩萨正念正知地住在兜率天，这是我所记持的世尊的稀有未曾有法。
200. "世尊，我亲耳听闻，亲自领受世尊所说：'阿难，菩萨在兜率天住了整个寿命。'世尊，菩萨在兜率天住了整个寿命，这是我所记持的世尊的稀有未曾有法。
"世尊，我亲耳听闻，亲自领受世尊所说：'阿难，菩萨正念正知地从兜率天下降，入母胎。'世尊，菩萨正念正知地从兜率天下降，入母胎，这是我所记持的世尊的稀有未曾有法。
201. "世尊，我亲耳听闻，亲自领受世尊所说：'阿难，当菩萨从兜率天下降，入母胎时，在天、魔、梵的世界中，在沙门、婆罗门、天、人的众生中，出现无量殊胜的光明，超越诸天的天威。即使在那些黑暗、幽暗、漆黑的世界之间，那里连如此大神通、如此大威力的日月都无法照耀，在那里也出现无量殊胜的光明，超越诸天的天威。那里投生的众生也因这光明而彼此认识：'朋友，原来这里还有其他众生投生。'这个一万世界系震动、摇动、颤动，无量殊胜的光明出现于世间，超越诸天的天威。'世尊，......这是我所记持的世尊的稀有未曾有法。
202. "世尊，我亲耳听闻，亲自领受世尊所说：'阿难，当菩萨入母胎时，四位天子来到四方守护：'不要让任何人或非人伤害菩萨或菩萨的母亲。''世尊，......这是我所记持的世尊的稀有未曾有法。




203. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā , ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

204. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato, tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vāti. Evameva kho, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti , na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriya’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

205. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṃ karoti, tusitaṃ kāyaṃ upapajjatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā , ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.



以下是完整的简体中文直译:
203. "尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨入母胎时,菩萨之母自然而然地持戒,远离杀生,远离不与取,远离欲邪行,远离妄语,远离饮酒放逸。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨入母胎时,菩萨之母对男子不会生起与欲乐相关的心,菩萨之母也不会被任何有染著心的男子所侵犯。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨入母胎时,菩萨之母能获得五种欲乐。她以五种欲乐充满、具足而生活。'尊者,这是我所记住的世尊的稀有未曾有法。
204. "尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨入母胎时,菩萨之母不会生起任何疾病;菩萨之母快乐,身体无疲倦;菩萨之母能看见腹中的菩萨,四肢百体,诸根具足。阿难陀,就像有一颗美丽的、纯净的、八面的、精工磨制的琉璃宝珠。其中穿有一条线,或蓝色,或黄色,或红色,或白色,或淡黄色。有眼力的人把它拿在手中观察:'这是一颗美丽的、纯净的、八面的、精工磨制的琉璃宝珠,其中穿有一条线,或蓝色,或黄色,或红色,或白色,或淡黄色。'同样地,阿难陀,当菩萨入母胎时,菩萨之母不会生起任何疾病;菩萨之母快乐,身体无疲倦;菩萨之母能看见腹中的菩萨,四肢百体,诸根具足。'尊者,这是我所记住的世尊的稀有未曾有法。
205. "尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,菩萨出生七天后,菩萨之母去世,往生兜率天。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,其他女人怀胎九个月或十个月后分娩,但菩萨之母不是这样分娩菩萨的。菩萨之母怀胎正好十个月后分娩菩萨。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,其他女人或坐着或躺着分娩,但菩萨之母不是这样分娩菩萨的。菩萨之母站立着分娩菩萨。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨从母胎中出来时,诸天神先接住他,然后才是人类。'尊者,这是我所记住的世尊的稀有未曾有法。

206. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti – attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena [uddena (sī. syā. kaṃ. pī.)] amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado [visuddho (syā.)]. Seyyathāpi, ānanda, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti – ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṃ karonti mātu cā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

207. ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṃ bhāsati – aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti , natthi dāni punabbhavo’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī’’ti.

208. ‘‘Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idampi kho, tvaṃ, ānanda, tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehī’’ti. ‘‘Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī’’ti.

Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṃ abhinandunti.

Acchariyaabbhutasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Bākulasuttaṃ



以下是完整的简体中文直译:
206. "尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨从母胎中出来时,菩萨还未触及地面,四位天子就接住他,放在母亲面前,说:'天女,请欢喜,你生了一个大有威德的儿子。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨从母胎中出来时,他出生时清净无染,不被水、不被粘液、不被血、不被任何不净物所污染,清净无瑕。阿难陀,就像把宝石放在迦尸布上,宝石不会弄脏迦尸布,迦尸布也不会弄脏宝石。为什么呢?因为两者都是清净的。同样地,阿难陀,当菩萨从母胎中出来时,他出生时清净无染,不被水、不被粘液、不被血、不被任何不净物所污染,清净无瑕。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨从母胎中出来时,从虚空中出现两股水流 - 一冷一热,用来为菩萨和他的母亲沐浴。'尊者,这是我所记住的世尊的稀有未曾有法。
207. "尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,菩萨一出生,就双脚平稳地站在地上,面向北方走了七步,有白伞盖随行遮蔽,环顾四方,并以雄壮的声音说:'我是世间最尊贵的,我是世间最年长的,我是世间最殊胜的。这是最后一生,不再有未来的轮回。'尊者,这是我所记住的世尊的稀有未曾有法。
"尊者,这是我亲耳从世尊那里听到并接受的:'阿难陀,当菩萨从母胎中出来时,在包括天、魔、梵的世界,包括沙门、婆罗门、天、人的众生界中,出现了无量殊胜的光明,超越了诸天的神力。即使在那些黑暗、幽暗、昏暗的世界之间的空隙中,那里连具有如此大神通、大威力的日月都无法照耀到,也出现了无量殊胜的光明,超越了诸天的神力。那里投生的众生也因这光明而彼此认出:'原来,朋友们,这里还有其他众生投生。'这个千世界震动、摇动、颤动,无量殊胜的光明出现在世间,超越了诸天的神力。'尊者,这是我所记住的世尊的稀有未曾有法。"
208. "因此,阿难陀,你也应当记住如来的这个稀有未曾有法。阿难陀,在这里,如来知道感受的生起,知道感受的持续,知道感受的消失;知道想的生起,知道想的持续,知道想的消失;知道寻的生起,知道寻的持续,知道寻的消失。阿难陀,你也应当记住如来的这个稀有未曾有法。""尊者,如来知道感受的生起,知道感受的持续,知道感受的消失;知道想的...知道寻的生起,知道寻的持续,知道寻的消失。这也是我所记住的世尊的稀有未曾有法。"
这是尊者阿难陀所说。导师认可了,那些比丘们也欢喜赞叹尊者阿难陀的话。
稀有未曾有经第三终。
4. 薄拘罗经

209. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā bākulo [bakkulo (sī. syā. kaṃ. pī.)] rājagahe viharati veḷuvane kalandakanivāpe. Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho acelakassapo āyasmantaṃ bākulaṃ etadavoca –

‘‘Kīvaciraṃ pabbajitosi, āvuso bākulā’’ti? ‘‘Asīti me, āvuso, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’’ti? ‘‘Na kho maṃ, āvuso kassapa, evaṃ pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’ti. Evañca kho maṃ, āvuso kassapa, pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ kāmasaññā uppannapubbā’’’ti? ( ) [(imehi pana te āvuso bakkula asītiyo vassehi katikkhattuṃ kāmasaññā uppannapubbāti.) (sī. pī.)]

210. ‘‘Asīti me, āvuso , vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṃ uppannapubbaṃ idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṃ…pe… vihiṃsāsaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāsaññaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ…pe… vihiṃsāvitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.



以下是完整的简体中文直译:
209. 如是我闻。一时,尊者薄拘罗住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,尊者薄拘罗的旧日在家朋友无衣外道迦叶来到尊者薄拘罗所在之处。来到后,与尊者薄拘罗互相问候。寒暄叙旧后,坐在一旁。坐在一旁的无衣外道迦叶对尊者薄拘罗如是说:
"朋友薄拘罗,你出家多久了?"
"朋友,我出家已经八十年了。"
"朋友薄拘罗,在这八十年中,你行淫多少次?"
"朋友迦叶,你不应该这样问我:'朋友薄拘罗,在这八十年中,你行淫多少次?'你应该这样问我:'朋友薄拘罗,在这八十年中,你曾几次生起欲念?'"
210. "朋友,我出家八十年来,不记得曾经生起过欲念。尊者薄拘罗八十年来不记得曾经生起过欲念,我们将此记为尊者薄拘罗的稀有未曾有法。
"朋友,我出家八十年来,不记得曾经生起过嗔恚念...伤害念。尊者薄拘罗八十年来不记得曾经生起过伤害念,我们将此记为尊者薄拘罗的稀有未曾有法。
"朋友,我出家八十年来,不记得曾经生起过欲寻。尊者薄拘罗八十年来不记得曾经生起过欲寻,我们将此记为尊者薄拘罗的稀有未曾有法。
"朋友,我出家八十年来,不记得曾经生起过嗔恚寻...伤害寻。尊者薄拘罗八十年来不记得曾经生起过伤害寻,我们将此记为尊者薄拘罗的稀有未曾有法。

211. ‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṃ sāditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṃ sāditā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṃ chinditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṃ chinditā…pe… dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṃ sibbitā…pe… nābhijānāmi rajanena cīvaraṃ rajitā… nābhijānāmi kathine [kaṭhine (sī. syā. kaṃ. pī.)] cīvaraṃ sibbitā… nābhijānāmi sabrahmacārīnaṃ cīvarakamme vicāritā [sabrahmacārī cīvarakamme byāpāritā (sī. pī.)] … nābhijānāmi nimantanaṃ sāditā… nābhijānāmi evarūpaṃ cittaṃ uppannapubbaṃ – ‘aho vata maṃ koci nimanteyyā’ti… nābhijānāmi antaraghare nisīditā… nābhijānāmi antaraghare bhuñjitā… nābhijānāmi mātugāmassa anubyañjanaso nimittaṃ gahetā… nābhijānāmi mātugāmassa dhammaṃ desitā antamaso catuppadampi gāthaṃ… nābhijānāmi bhikkhunupassayaṃ upasaṅkamitā… nābhijānāmi bhikkhuniyā dhammaṃ desitā… nābhijānāmi sikkhamānāya dhammaṃ desitā… nābhijānāmi sāmaṇeriyā dhammaṃ desitā… nābhijānāmi pabbājetā… nābhijānāmi upasampādetā… nābhijānāmi nissayaṃ dātā… nābhijānāmi sāmaṇeraṃ upaṭṭhāpetā… nābhijānāmi jantāghare nhāyitā… nābhijānāmi cuṇṇena nhāyitā… nābhijānāmi sabrahmacārīgattaparikamme vicāritā [byāpāritā (sī. pī.)] … nābhijānāmi ābādhaṃ uppannapubbaṃ, antamaso gaddūhanamattampi… nābhijānāmi bhesajjaṃ upaharitā, antamaso haritakikhaṇḍampi… nābhijānāmi apassenakaṃ apassayitā… nābhijānāmi seyyaṃ kappetā. Yaṃpāyasmā…pe… dhārema.

‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṃ upagantā . Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṃ upagantā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

‘‘Sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ; atha aṭṭhamiyaṃ aññā udapādi. Yaṃpāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṃ bhuñji; atha aṭṭhamiyaṃ aññā udapādi idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

212. ‘‘Labheyyāhaṃ, āvuso bākula, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho acelakassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosi.

Atha kho āyasmā bākulo aparena samayena avāpuraṇaṃ [apāpuraṇaṃ (sī. syā. kaṃ. pī.)] ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṃ bhavissatī’’ti. ‘‘Yaṃpāyasmā bākulo avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṃ bhavissatī’ti, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema’’.

Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. ‘‘Yaṃpāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhāremā’’ti.

Bākulasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Dantabhūmisuttaṃ



以下是完整的简体中文直译:
211. "朋友,我出家八十年来,不记得曾经接受过居士供养的衣服。尊者薄拘罗八十年来不记得曾经接受过居士供养的衣服,我们将此记为尊者薄拘罗的稀有未曾有法。
"朋友,我出家八十年来,不记得曾经用刀剪过衣服。尊者薄拘罗八十年来不记得曾经用刀剪过衣服...我们将此记为...。
"朋友,我出家八十年来,不记得曾经用针缝过衣服...不记得曾经染过衣服...不记得曾经在功德衣时缝过衣服...不记得曾经为同梵行者做过衣服...不记得曾经接受过邀请...不记得曾经生起过这样的念头:'啊,但愿有人邀请我'...不记得曾经坐在俗家里...不记得曾经在俗家里吃饭...不记得曾经注意过女人的细微特征...不记得曾经为女人说法,即使是四句偈...不记得曾经去过比丘尼住处...不记得曾经为比丘尼说法...不记得曾经为式叉摩那说法...不记得曾经为沙弥尼说法...不记得曾经让人出家...不记得曾经让人受具足戒...不记得曾经给予依止...不记得曾经让沙弥侍奉...不记得曾经在浴室里洗澡...不记得曾经用粉末洗澡...不记得曾经为同梵行者按摩身体...不记得曾经生过病,即使是挤牛奶的时间那么短...不记得曾经服用过药,即使是一片诃子...不记得曾经靠在倚靠物上...不记得曾经躺下。尊者...我们将此记为...。
"朋友,我出家八十年来,不记得曾经在村落附近的住处度过雨安居。尊者薄拘罗八十年来不记得曾经在村落附近的住处度过雨安居,我们将此记为尊者薄拘罗的稀有未曾有法。
"朋友,我只有七天作为有漏者食用国土的食物,到第八天就证得了解脱。尊者薄拘罗只有七天作为有漏者食用国土的食物,到第八天就证得了解脱,我们将此记为尊者薄拘罗的稀有未曾有法。
212. "朋友薄拘罗,我希望能在这法律中出家,希望能受具足戒。"于是无衣外道迦叶在这法律中得以出家,得以受具足戒。受具足戒不久,尊者迦叶独处、远离、不放逸、精进、专注地生活,不久就证得了 - 善男子正确地从在家出家而为无家的目的 - 那无上的梵行的终极,在现法中亲自证知、证悟、成就并安住。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者迦叶成为阿罗汉之一。
后来,尊者薄拘罗手持门闩,从一个住处走到另一个住处,说道:"请前进,诸位尊者,请前进,诸位尊者。今天我将入般涅槃。""尊者薄拘罗手持门闩,从一个住处走到另一个住处,说道:'请前进,诸位尊者,请前进,诸位尊者。今天我将入般涅槃。'我们将此记为尊者薄拘罗的稀有未曾有法。"
尊者薄拘罗坐在比丘僧团中间入般涅槃。"尊者薄拘罗坐在比丘僧团中间入般涅槃,我们将此记为尊者薄拘罗的稀有未曾有法。"
薄拘罗经第四终。
5. 调御地经

213. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca –

‘‘Sutaṃ metaṃ, bho aggivessana – ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyya’nti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi [ājāneyyāmi (ka.)], iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi [tiṭṭheyyāmi (ka.)], nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’’’ti.

214. Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca – ‘‘aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’’nti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.

Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca – ‘‘taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko [ussukko (sabbattha)] ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.



以下是完整的简体中文直译:
213. 如是我闻。一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,年轻的沙门阿奇罗瓦多住在森林小屋里。当时,王子耆婆斯那散步漫游时来到年轻的沙门阿奇罗瓦多所在之处。来到后,与年轻的沙门阿奇罗瓦多互相问候。寒暄叙旧后,坐在一旁。坐在一旁的王子耆婆斯那对年轻的沙门阿奇罗瓦多如是说:
"阿奇维萨那贤者,我听说:'在这里,比丘不放逸、精进、专注地生活,能触及心一境性。'"
"王子,确实如此,确实如此。在这里,比丘不放逸、精进、专注地生活,能触及心一境性。"
"请阿奇维萨那贤者为我如实地宣说所听闻、所学习的法。"
"王子,我不能为你如实地宣说所听闻、所学习的法。因为,王子,如果我为你如实地宣说所听闻、所学习的法,而你不能理解我所说的意思,那将使我疲劳,那将使我烦恼。"
"请阿奇维萨那贤者为我如实地宣说所听闻、所学习的法。也许我能理解阿奇维萨那贤者所说的意思。"
"王子,我可以为你如实地宣说所听闻、所学习的法。如果你能理解我所说的意思,那很好;如果你不能理解我所说的意思,你就保持原状,不要再进一步询问我。"
"请阿奇维萨那贤者为我如实地宣说所听闻、所学习的法。如果我能理解阿奇维萨那贤者所说的意思,那很好;如果我不能理解阿奇维萨那贤者所说的意思,我就保持原状,我不会再进一步询问阿奇维萨那贤者。"
214. 于是,年轻的沙门阿奇罗瓦多为王子耆婆斯那如实地宣说了所听闻、所学习的法。说完后,王子耆婆斯那对年轻的沙门阿奇罗瓦多如是说:"阿奇维萨那贤者,这是不可能的,这是没有机会的,比丘不放逸、精进、专注地生活,能触及心一境性。"然后,王子耆婆斯那向年轻的沙门阿奇罗瓦多表明了这是不可能的、没有机会的,从座位起身离去。
王子耆婆斯那离去不久,年轻的沙门阿奇罗瓦多就来到世尊所在之处。来到后,向世尊礼敬,然后坐在一旁。坐在一旁的年轻的沙门阿奇罗瓦多将与王子耆婆斯那的全部谈话都告诉了世尊。
世尊听后,对年轻的沙门阿奇罗瓦多如是说:"阿奇维萨那,这怎么可能呢?那应当以出离而知、以出离而见、以出离而达到、以出离而证悟的,王子耆婆斯那住在欲乐中、享受欲乐、被欲寻所啃噬、被欲热所烧灼、热衷于追求欲乐,他怎么可能知道、看到、证悟呢?这是不可能的。"

215. ‘‘Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.

216. ‘‘Seyyathāpi , aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti.

‘‘So evaṃ vadeyya – ‘aṭṭhānaṃ kho etaṃ, samma , anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti .

‘‘So evaṃ vadeyya – ‘idāneva kho te, samma, bhāsitaṃ – mayaṃ evaṃ ājānāma – aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So evaṃ vadeyya – ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto [āvaṭo (sī. aṭṭha. pī.), āvuṭo (syā. kaṃ. ka.)] daṭṭheyyaṃ nāddasa’’’nti.

‘‘Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto [nivuṭo (syā. kaṃ. pī. ka.)] ophuṭo [ovuto (sī.), ovuṭo (syā. kaṃ. pī.)] pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati . Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ [paṭibhāseyyuṃ (sī. syā. kaṃ. pī.)], anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā’’ti. ‘‘Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti [paṭibhāsissanti (sī. syā. kaṃ. pī.)] anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta’’nti?



以下是完整的简体中文直译:
215. "阿奇维萨那,假如有两头善调御、善驯服的象、马或牛,和两头未调御、未驯服的象、马或牛。阿奇维萨那,你怎么认为,那两头善调御、善驯服的象、马或牛,它们是否会作为已调御的去接受调御,作为已调御的达到调御地?"
"是的,尊者。"
"那两头未调御、未驯服的象、马或牛,它们是否会作为未调御的去接受调御,作为未调御的达到调御地,就像那两头善调御、善驯服的象、马或牛一样?"
"不会的,尊者。"
"同样地,阿奇维萨那,那应当以出离而知、以出离而见、以出离而达到、以出离而证悟的,王子耆婆斯那住在欲乐中、享受欲乐、被欲寻所啃噬、被欲热所烧灼、热衷于追求欲乐,他怎么可能知道、看到、证悟呢?这是不可能的。"
216. "阿奇维萨那,就像在一个村庄或市镇附近有一座大山。两个朋友从那个村庄或市镇出发,手牵手走向那座山。到达后,一个朋友站在山脚下,另一个朋友爬上山顶。站在山脚下的朋友对站在山顶上的朋友这样说:'朋友,你站在山顶上看到什么?'他回答说:'朋友,我站在山顶上看到令人愉悦的园林、令人愉悦的森林、令人愉悦的平地、令人愉悦的莲池。'
"他说:'朋友,这是不可能的,这是没有机会的,你站在山顶上能看到令人愉悦的园林、令人愉悦的森林、令人愉悦的平地、令人愉悦的莲池。'然后,站在山顶上的朋友下到山脚,拉着那个朋友的手臂带他上山顶,让他休息片刻,然后说:'朋友,你站在山顶上看到什么?'他回答说:'朋友,我站在山顶上看到令人愉悦的园林、令人愉悦的森林、令人愉悦的平地、令人愉悦的莲池。'
"他说:'朋友,刚才你说的话我们是这样理解的:"这是不可能的,这是没有机会的,你站在山顶上能看到令人愉悦的园林、令人愉悦的森林、令人愉悦的平地、令人愉悦的莲池。"而现在你说的话我们是这样理解的:"我站在山顶上看到令人愉悦的园林、令人愉悦的森林、令人愉悦的平地、令人愉悦的莲池。"'他回答说:'朋友,因为我被这座大山遮蔽,所以看不见应该看到的。'
"阿奇维萨那,王子耆婆斯那被比这更大的无明蕴所遮蔽、覆盖、包围、缠绕。那应当以出离而知、以出离而见、以出离而达到、以出离而证悟的,王子耆婆斯那住在欲乐中、享受欲乐、被欲寻所啃噬、被欲热所烧灼、热衷于追求欲乐,他怎么可能知道、看到、证悟呢?这是不可能的。阿奇维萨那,如果王子耆婆斯那能理解这两个比喻,他会不可思议地对你生起信心,并且会以信心的方式对你表示敬意。"
"尊者,王子耆婆斯那怎么可能理解这两个前所未闻的比喻呢?就像世尊那样。"

217. ‘‘Seyyathāpi , aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti – ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā [etagedhā (sī. pī.)] hi, aggivessana, āraññakā nāgā yadidaṃ – nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi – ‘abbhokāsagato kho [kho te (syā. kaṃ. ka.)], deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi – ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’’’ti [samādāpanāyāti (?)].

‘‘‘Evaṃ , devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

‘‘Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti – ‘jīvissati kho [nu kho (sī. ka.)] dāni āraññako [rañño (sī. pī.)] nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti , na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ [parasatthappahārānaṃ (sī.), parasattuppahārānaṃ (syā. kaṃ. pī.)] bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ [bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ (pī.)] sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.



以下是完整的简体中文直译:
217. "阿奇维萨那,就像一位已灌顶的刹帝利王召唤象夫说:'来吧,朋友象夫,骑上王象,进入象林,找到一头野象,把它系在王象的颈上。'阿奇维萨那,象夫回答已灌顶的刹帝利王说:'遵命,陛下。'然后骑上王象,进入象林,找到一头野象,把它系在王象的颈上。王象把它带到开阔处。阿奇维萨那,到此为止,野象已来到开阔处。阿奇维萨那,野象对象林有贪恋。象夫向已灌顶的刹帝利王报告:'陛下,野象已来到开阔处。'然后,阿奇维萨那,已灌顶的刹帝利王召唤调象师说:'来吧,朋友调象师,调伏这头野象,压制它的野性习惯,压制它的野性思想,压制它的野性烦恼、疲劳和热恼,使它喜欢住在村落附近,使它适应人类的习惯。'
"阿奇维萨那,调象师回答已灌顶的刹帝利王说:'遵命,陛下。'然后在地上竖立一根大柱子,把野象的颈部系在上面,以压制它的野性习惯,压制它的野性思想,压制它的野性烦恼、疲劳和热恼,使它喜欢住在村落附近,使它适应人类的习惯。调象师用那种温和、悦耳、可爱、动人、优雅、令众人喜欢、令众人愉悦的话语与它交谈。阿奇维萨那,当野象听到调象师用那种温和、悦耳、可爱、动人、优雅、令众人喜欢、令众人愉悦的话语与它交谈时,它就倾听、注意、专心。然后调象师进一步给它草料和水。
"阿奇维萨那,当野象接受调象师给的草料和水时,调象师就想:'现在野象将会活下去。'然后调象师进一步训练它:'拿起,放下。'阿奇维萨那,当野象在拿起和放下时服从调象师的命令,听从指示时,调象师进一步训练它:'前进,后退。'当野象在前进和后退时服从调象师的命令,听从指示时,调象师进一步训练它:'站起,坐下。'当野象在站起和坐下时服从调象师的命令,听从指示时,调象师进一步训练它做名为'不动'的训练,把一个大盾牌系在它的鼻子上,一个手持长矛的人坐在它的颈上,四周有手持长矛的人包围着,调象师手持长矛杆站在它前面。在做'不动'训练时,它既不动前腿,也不动后腿,不动前身,不动后身,不动头,不动耳,不动牙,不动尾,不动鼻。这野象能忍受矛、剑、箭、标枪的攻击,能忍受鼓、锣、号角、贝壳的声音,除去一切缺陷和瑕疵,堪称王用,为王所用,被视为王的肢体。"

218. ‘‘Evameva kho, aggivessana, 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. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ – pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.

‘‘Yato kho, aggivessana, ariyasāvako 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…pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)

219. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

220. ‘‘Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi , mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’’’ti.

‘‘So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.



以下是完整的简体中文直译:
218. "同样地,阿奇维萨那,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包括天、魔、梵、沙门、婆罗门、天、人的世界。他宣说法,初善、中善、后善,有义、有文,显示完全圆满清净的梵行。居士或居士子或生于其他种姓的人听闻此法。他听闻此法后,对如来生起信心。他具足此信心,如是思惟:'在家生活是障碍,是尘垢之道;出家生活是开放的。在家居住很难行持完全圆满、完全清净、如贝壳般光洁的梵行。我何不剃除须发,披上袈裟,从在家生活出家,进入无家生活?'
"他后来舍弃或少或多的财富,舍弃或少或多的亲属,剃除须发,披上袈裟,从在家生活出家,进入无家生活。阿奇维萨那,到此为止,圣弟子已来到开阔处。阿奇维萨那,天人对五欲功德有贪恋。如来进一步训练他:'来吧,比丘,要有戒行,守护别解脱律仪而住,具足正行与行处,对微细的罪过也见怖畏,受持学处而学习。'
"阿奇维萨那,当圣弟子有戒行,守护别解脱律仪而住,具足正行与行处,对微细的罪过也见怖畏,受持学处而学习时,如来进一步训练他:'来吧,比丘,守护诸根门,眼见色已,不取相...(如《算师目犍连经》中所详述)。
219. "他舍离这五盖,心的随烦恼,使慧力羸弱,以热诚、正知、念住,除去对世间的贪忧,安住于身随观身。于受...于心...于法随观法,以热诚、正知、念住,除去对世间的贪忧。阿奇维萨那,就像调象师在地上竖立一根大柱子,把野象的颈部系在上面,以压制它的野性习惯,压制它的野性思想,压制它的野性烦恼、疲劳和热恼,使它喜欢住在村落附近,使它适应人类的习惯;同样地,阿奇维萨那,这四念处是圣弟子心的系缚,以压制在家的习惯,压制在家的思想,压制在家的烦恼、疲劳和热恼,为了证得圣道,为了实现涅槃。
220. "如来进一步训练他:'来吧,比丘,安住于身随观身,不要思惟与欲相应的寻。于受...于心...于法随观法,不要思惟与欲相应的寻。'
"他平息寻伺,内心宁静,心专一境性,无寻无伺,具有由定所生的喜乐,进入并安住于第二禅...第三禅...第四禅。当他的心如此入定,清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向宿命随念智。他忆念种种宿命,即一生、二生...如是,他忆念种种宿命,具有行相和境界。"

221. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘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.

‘‘So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

222. ‘‘Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ [adantaṃ maraṇaṃ (ka.)] mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti , ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.

‘‘Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī’’ti.

Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.

Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Bhūmijasuttaṃ



以下是完整的简体中文直译:
221. "当他的心如此入定,清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向有情死生智。他以清净超人的天眼,见到有情死时、生时,低劣的、高贵的,美好的、丑陋的,幸运的、不幸的...了知有情随业而趣。
"当他的心如此入定,清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时,他引导其心趣向漏尽智。他如实了知:'这是苦',如实了知:'这是苦集',如实了知:'这是苦灭',如实了知:'这是趣向苦灭之道';如实了知:'这些是漏',如实了知:'这是漏集',如实了知:'这是漏灭',如实了知:'这是趣向漏灭之道'。当他如是知、如是见时,他的心从欲漏解脱,从有漏解脱,从无明漏解脱。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。'
"他成为一个能忍受寒、热、饥、渴、虻、蚊、风、日、爬行动物接触,恶语和恶意言论,已生起的强烈、剧烈、尖锐、不悦、不适、夺命的身体感受的比丘,除去一切贪、嗔、痴,堪受供养、堪受供奉、堪受布施、堪受合掌礼敬,是世间无上福田。
222. "阿奇维萨那,如果一头年老的王象未调伏、未驯服就死去,它被称为'年老的王象未调伏而死';如果一头中年的王象...如果一头年轻的王象未调伏、未驯服就死去,它被称为'年轻的王象未调伏而死';同样地,阿奇维萨那,如果一位上座比丘未断尽诸漏就死去,他被称为'上座比丘未调伏而死';如果一位中年比丘...如果一位新学比丘未断尽诸漏就死去,他被称为'新学比丘未调伏而死'。
"阿奇维萨那,如果一头年老的王象善调伏、善驯服而死去,它被称为'年老的王象调伏而死';如果一头中年的王象...如果一头年轻的王象善调伏、善驯服而死去,它被称为'年轻的王象调伏而死';同样地,阿奇维萨那,如果一位上座比丘断尽诸漏而死去,他被称为'上座比丘调伏而死';如果一位中年比丘...如果一位新学比丘断尽诸漏而死去,他被称为'新学比丘调伏而死'。"
世尊如是说。年轻的沙门阿奇罗瓦多欢喜、随喜世尊所说。
调御地经第五终。
6. 浮弥经

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā bhūmijo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ etadavoca – ‘‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āsañcepi karitvā brahmacariyaṃ caranti, abhabbā [carati, abhabbo (sī. pī.) evamuparipi ekavacaneneva dissati] phalassa adhigamāya; anāsañcepi [āsañca anāsañca cepi (aṭṭha.)] karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṃvādī [kiṃvādī kiṃdiṭṭhī (syā. kaṃ. ka.)] kimakkhāyī’’ti? ‘‘Na kho metaṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – ‘āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya ; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya ; anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’’ti. ‘‘Sace kho bhoto bhūmijassa satthā evaṃvādī [evaṃvādī evaṃdiṭṭhī (syā. kaṃ. ka.)] evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ [buddhānaṃ (ka.) muddhānantimuddhaṃ, matthakanti attho] maññe āhacca tiṭṭhatī’’ti . Atha kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ sakeneva thālipākena parivisi.



以下是完整的简体中文直译:
223. 如是我闻。一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,尊者浮弥在上午穿好衣服,拿着钵和衣,走向王子耆婆斯那的住处。到达后,坐在准备好的座位上。然后,王子耆婆斯那走向尊者浮弥。到达后,与尊者浮弥互相问候。寒暄叙旧后,坐在一旁。坐在一旁的王子耆婆斯那对尊者浮弥如是说:"浮弥先生,有些沙门婆罗门持这样的论点、这样的见解:'即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望修行梵行,也不可能证得果;即使他们既怀期望又不怀期望修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。'浮弥先生的导师在这方面是什么论点,怎么说的?"
"王子,我没有亲自从世尊那里听到,亲自接受这个。但是,有可能世尊会这样解释:'即使他们怀着期望不如理地修行梵行,也不可能证得果;即使他们不怀期望不如理地修行梵行,也不可能证得果;即使他们既怀期望又不怀期望不如理地修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望不如理地修行梵行,也不可能证得果。即使他们怀着期望如理地修行梵行,就可能证得果;即使他们不怀期望如理地修行梵行,就可能证得果;即使他们既怀期望又不怀期望如理地修行梵行,就可能证得果;即使他们既不怀期望又不是不怀期望如理地修行梵行,就可能证得果。'王子,我没有亲自从世尊那里听到,亲自接受这个。但是,有可能世尊会这样解释。"
"如果浮弥先生的导师持这样的论点、这样说的话,那么浮弥先生的导师确实站在所有其他沙门婆罗门的头顶上,我想。"然后,王子耆婆斯那亲自用自己准备的饭菜供养尊者浮弥。

224. Atha kho āyasmā bhūmijo pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, jayaseno rājakumāro yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhante, jayaseno rājakumāro maṃ etadavoca – ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’ti? Evaṃ vutte ahaṃ, bhante, jayasenaṃ rājakumāraṃ etadavocaṃ – ‘na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī’ti. ‘Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’’ti?

‘‘Taggha tvaṃ, bhūmija, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.



以下是完整的简体中文直译:
224. 然后,尊者浮弥在午餐后,从托钵回来,走向世尊。到达后,向世尊礼敬,然后坐在一旁。坐在一旁的尊者浮弥对世尊如是说:"尊者,今天上午我穿好衣服,拿着钵和衣,走向王子耆婆斯那的住处。到达后,我坐在准备好的座位上。然后,尊者,王子耆婆斯那走向我。到达后,与我互相问候。寒暄叙旧后,坐在一旁。坐在一旁的王子耆婆斯那对我如是说:'浮弥先生,有些沙门婆罗门持这样的论点、这样的见解:即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望修行梵行,也不可能证得果;即使他们既怀期望又不怀期望修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。浮弥先生的导师在这方面是什么论点,怎么说的?'尊者,我这样回答王子耆婆斯那:'王子,我没有亲自从世尊那里听到,亲自接受这个。但是,有可能世尊会这样解释:即使他们怀着期望不如理地修行梵行,也不可能证得果;即使他们不怀期望不如理地修行梵行,也不可能证得果;即使他们既怀期望又不怀期望不如理地修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望不如理地修行梵行,也不可能证得果。即使他们怀着期望如理地修行梵行,就可能证得果;即使他们不怀期望如理地修行梵行,就可能证得果;即使他们既怀期望又不怀期望如理地修行梵行,就可能证得果;即使他们既不怀期望又不是不怀期望如理地修行梵行,就可能证得果。王子,我没有亲自从世尊那里听到,亲自接受这个。但是,有可能世尊会这样解释。''如果浮弥先生的导师持这样的论点、这样说的话,那么浮弥先生的导师确实站在所有其他沙门婆罗门的头顶上,我想。'尊者,我这样被问,这样回答,是否如实说了世尊的话,没有以不实之事诽谤世尊,是否如法解释法,是否任何如法的论点都不会招致批评?"
"确实如此,浮弥,你这样被问,这样回答,如实说了我的话,没有以不实之事诽谤我,如法解释法,任何如法的论点都不会招致批评。浮弥,任何沙门或婆罗门持邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望修行梵行,也不可能证得果;即使他们既怀期望又不怀期望修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。为什么?浮弥,这是不如理的方法来证得果。

225. ‘‘Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṃ nānāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

‘‘Seyyathāpi , bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ visāṇato āviñcheyya [āviñjeyya (sī. syā. kaṃ. pī.)]. Āsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.



以下是完整的简体中文直译:
225. "浮弥,就像一个人想要油,寻找油,四处寻求油,把沙子放进木盆里,不断地洒水挤压。即使他怀着期望把沙子放进木盆里,不断地洒水挤压,也不可能得到油;即使他不怀期望把沙子放进木盆里,不断地洒水挤压,也不可能得到油;即使他既怀期望又不怀期望把沙子放进木盆里,不断地洒水挤压,也不可能得到油;即使他既不怀期望又不是不怀期望把沙子放进木盆里,不断地洒水挤压,也不可能得到油。为什么?浮弥,这是不如理的方法来得到油。同样地,浮弥,任何沙门或婆罗门持邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望修行梵行,也不可能证得果;即使他们既怀期望又不怀期望修行梵行,也不可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。为什么?浮弥,这是不如理的方法来证得果。
"浮弥,就像一个人想要奶,寻找奶,四处寻求奶,去拉一头刚生小牛的母牛的角。即使他怀着期望去拉一头刚生小牛的母牛的角,也不可能得到奶;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望去拉一头刚生小牛的母牛的角,也不可能得到奶。为什么?浮弥,这是不如理的方法来得到奶。同样地,浮弥,任何沙门或婆罗门持邪见...邪定,即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。为什么?浮弥,这是不如理的方法来证得果。

226. ‘‘Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno udakaṃ kalase āsiñcitvā matthena [manthena (sī.), mattena (ka.)] āviñcheyya. Āsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

‘‘Seyyathāpi, bhūmija, puriso aggitthiko [aggatthiko (sī.)] aggigavesī aggipariyesanaṃ caramāno allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya [abhimattheyya (syā. kaṃ. pī. ka.)]. Āsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe…āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

227. ‘‘Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

‘‘Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ thanato āviñcheyya. Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā…pe… anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.



以下是完整的简体中文直译:
226. "浮弥,就像一个人想要酥油,寻找酥油,四处寻求酥油,把水倒进罐子里,用搅拌棒搅拌。即使他怀着期望把水倒进罐子里,用搅拌棒搅拌,也不可能得到酥油;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望把水倒进罐子里,用搅拌棒搅拌,也不可能得到酥油。为什么?浮弥,这是不如理的方法来得到酥油。同样地,浮弥,任何沙门或婆罗门持邪见...邪定,即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。为什么?浮弥,这是不如理的方法来证得果。
"浮弥,就像一个人想要火,寻找火,四处寻求火,拿着湿润有油的上钻木,去钻湿木。即使他怀着期望拿着湿润有油的上钻木,去钻湿木,也不可能得到火;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望拿着湿润有油的上钻木,去钻湿木,也不可能得到火。为什么?浮弥,这是不如理的方法来得到火。同样地,浮弥,任何沙门或婆罗门持邪见...邪定,即使他们怀着期望修行梵行,也不可能证得果;即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,也不可能证得果。为什么?浮弥,这是不如理的方法来证得果。浮弥,任何沙门或婆罗门持正见、正思惟、正语、正业、正命、正精进、正念、正定,即使他们怀着期望修行梵行,就可能证得果;即使他们不怀期望修行梵行,就可能证得果;即使他们既怀期望又不怀期望修行梵行,就可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,就可能证得果。为什么?浮弥,这是如理的方法来证得果。
227. "浮弥,就像一个人想要油,寻找油,四处寻求油,把芝麻粉放进木盆里,不断地洒水挤压。即使他怀着期望把芝麻粉放进木盆里,不断地洒水挤压,就可能得到油;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望把芝麻粉放进木盆里,不断地洒水挤压,就可能得到油。为什么?浮弥,这是如理的方法来得到油。同样地,浮弥,任何沙门或婆罗门持正见...正定,即使他们怀着期望修行梵行,就可能证得果;即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,就可能证得果。为什么?浮弥,这是如理的方法来证得果。
"浮弥,就像一个人想要奶,寻找奶,四处寻求奶,去挤一头刚生小牛的母牛的乳房。即使他怀着期望去挤一头刚生小牛的母牛的乳房,就可能得到奶;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望去挤一头刚生小牛的母牛的乳房,就可能得到奶。为什么?浮弥,这是如理的方法来得到奶。同样地,浮弥,任何沙门或婆罗门持正见...正定,即使他们怀着期望...即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,就可能证得果。为什么?浮弥,这是如理的方法来证得果。

228. ‘‘Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno dadhiṃ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā … nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

‘‘Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya; ( ) [(bhabbo aggissa adhigamāya) (sabbattha)] āsañcepi karitvā… anāsañcepi karitvā.. āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā sukkha kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

‘‘Sace kho taṃ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṃ anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā’’ti. ‘‘Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta’’nti?

Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṃ abhinandīti.

Bhūmijasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Anuruddhasuttaṃ

229. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi [vandāhi, evañca vadehi (sī. pī.)] – ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi [evañca vadeti (sī. pī.)] – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati [pañcakaṅgo thapati (sī. pī.)] bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca – ‘‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.



以下是完整的简体中文直译:
228. "浮弥,就像一个人想要酥油,寻找酥油,四处寻求酥油,把酸奶倒进罐子里,用搅拌棒搅拌。即使他怀着期望把酸奶倒进罐子里,用搅拌棒搅拌,就可能得到酥油;即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望把酸奶倒进罐子里,用搅拌棒搅拌,就可能得到酥油。为什么?浮弥,这是如理的方法来得到酥油。同样地,浮弥,任何沙门或婆罗门持正见...正定,即使他们怀着期望修行梵行,就可能证得果;即使他们不怀期望...即使他们既怀期望又不怀期望...即使他们既不怀期望又不是不怀期望修行梵行,就可能证得果。为什么?浮弥,这是如理的方法来证得果。
"浮弥,就像一个人想要火,寻找火,四处寻求火,拿着干燥的上钻木,去钻干木。即使他怀着期望...即使他不怀期望...即使他既怀期望又不怀期望...即使他既不怀期望又不是不怀期望拿着干燥的上钻木,去钻干木,就可能得到火。为什么?浮弥,这是如理的方法来得到火。同样地,浮弥,任何沙门或婆罗门持正见...正定,即使他们怀着期望修行梵行,就可能证得果;即使他们不怀期望修行梵行,就可能证得果;即使他们既怀期望又不怀期望修行梵行,就可能证得果;即使他们既不怀期望又不是不怀期望修行梵行,就可能证得果。为什么?浮弥,这是如理的方法来证得果。
"浮弥,如果王子耆婆斯那能想到这四个譬喻,那么他会自然地对你生起信心,并且会对你表示信心。""世尊,王子耆婆斯那怎么可能想到这四个以前从未听过的譬喻呢,就像世尊那样?"
世尊如是说。尊者浮弥欢喜、随喜世尊所说。
浮弥经第六终。
7. 阿那律经
229. 如是我闻。一时,世尊住在舍卫城(现在的斯拉瓦斯蒂)祇树给孤独园。那时,五支工匠长对一个人说:"来吧,朋友,你去尊者阿那律那里。到了那里,以我的名义顶礼尊者阿那律的双足,说:'五支工匠长顶礼尊者阿那律的双足',并且这样说:'尊者,请尊者阿那律明天与三位同伴接受五支工匠长的供养;尊者,请尊者阿那律早些来;尊者,五支工匠长有许多事务,许多工作要为国王做。'"那个人回答五支工匠长说:"是,先生。"然后他走向尊者阿那律。到了那里,向尊者阿那律礼敬后,坐在一旁。坐在一旁的那个人对尊者阿那律说:"尊者,五支工匠长顶礼尊者阿那律的双足,并且这样说:'尊者,请尊者阿那律明天与三位同伴接受五支工匠长的供养;尊者,请尊者阿那律早些来;尊者,五支工匠长有许多事务,许多工作要为国王做。'"尊者阿那律以沉默表示

230. Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca –

‘‘Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu – ‘appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī’ti [appamāṇā gahapati cetovimutti bhāvetabbāti (ka.)]. Ekacce therā evamāhaṃsu – ‘mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī’ti. Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti – ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nāna’’nti? ‘‘Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī’’ti. ‘‘Mayhaṃ kho, bhante, evaṃ hoti – ‘yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nāna’’’nti. ‘‘Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca . Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca’’.

‘‘Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.

231. ‘‘Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṃ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi [ayaṃ (syā. kaṃ. ka.)] vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati , bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.



以下是完整的简体中文直译:
230. 然后,尊者阿那律在那夜过后,在上午穿好衣服,拿着钵和衣,走向五支工匠长的住处。到达后,坐在准备好的座位上。然后,五支工匠长亲手以精美的硬食软食供养尊者阿那律,使其满足。然后,五支工匠长见尊者阿那律用餐完毕,放下手中的钵,拿了一个低座,坐在一旁。坐在一旁的五支工匠长对尊者阿那律如是说:
"尊者,有些长老比丘来到我这里说:'居士,你要修习无量心解脱。'有些长老说:'居士,你要修习广大心解脱。'尊者,这无量心解脱和广大心解脱,这些法是不同义不同文,还是同义仅文不同?"
"那么,居士,就由你来回答这个问题吧。从这里你会得到明确的答案。"
"尊者,我认为,'这无量心解脱和广大心解脱,这些法是同义仅文不同。'"
"居士,这无量心解脱和广大心解脱,这些法是不同义也不同文。居士,以这个方法可以知道这些法是不同义也不同文。"
"居士,什么是无量心解脱?这里,居士,比丘以慈心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,一切处,以一切等同自己的态度,以慈心遍满广大、无量、无怨、无害的整个世界而住。以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,一切处,以一切等同自己的态度,以舍心遍满广大、无量、无怨、无害的整个世界而住。居士,这称为无量心解脱。
231. "居士,什么是广大心解脱?这里,居士,比丘遍满并安住于'这一棵树下是广大的'。居士,这称为广大心解脱。这里,居士,比丘遍满并安住于'这两三棵树下是广大的'。居士,这也称为广大心解脱。这里,居士,比丘遍满并安住于'这一个村庄的范围是广大的'。居士,这也称为广大心解脱。这里,居士,比丘遍满并安住于'这两三个村庄的范围是广大的'。居士,这也称为广大心解脱。这里,居士,比丘遍满并安住于'这一个大国是广大的'。居士,这也称为广大心解脱。这里,居士,比丘遍满并安住于'这两三个大国是广大的'。居士,这也称为广大心解脱。这里,居士,比丘遍满并安住于'这以海为边际的大地是广大的'。居士,这也称为广大心解脱。居士,以这个方法可以知道这些法是不同义也不同文。

232. ‘‘Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.

‘‘Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ . Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.

‘‘Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṃ tato nīhatānaṃ [nīharantānaṃ (sī. syā. kaṃ. pī.)] accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.

‘‘Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā [yā (ka.)] devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā [yā (ka.)] makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī’’ti.



以下是完整的简体中文直译:
232. "居士,有这四种生存状态。哪四种?这里,居士,有人遍满并安住于'少光'。他身坏命终后,往生到少光天神的世界。这里,居士,有人遍满并安住于'无量光'。他身坏命终后,往生到无量光天神的世界。这里,居士,有人遍满并安住于'杂染光'。他身坏命终后,往生到杂染光天神的世界。这里,居士,有人遍满并安住于'清净光'。他身坏命终后,往生到清净光天神的世界。居士,这就是四种生存状态。
"居士,有时那些天神聚集在一起,当他们聚集在一起时,可以看到他们肤色的差异,但看不到光芒的差异。居士,就像一个人把许多油灯带进一间房子。当它们被带进一间房子时,可以看到它们火焰的差异,但看不到光芒的差异。同样地,居士,有时那些天神聚集在一起,当他们聚集在一起时,可以看到他们肤色的差异,但看不到光芒的差异。
"居士,有时那些天神从那里离开,当他们从那里离开时,可以看到他们肤色的差异和光芒的差异。居士,就像一个人把那些许多油灯从那间房子里拿出来。当它们被从那里拿出来时,可以看到它们火焰的差异和光芒的差异。同样地,居士,有时那些天神从那里离开,当他们从那里离开时,可以看到他们肤色的差异和光芒的差异。
"居士,那些天神并不这样想:'这是我们的常、恒、永恒',但是那些天神无论在哪里安住,就在哪里欢喜。居士,就像被筐子或篮子运送的苍蝇并不这样想:'这是我们的常、恒、永恒',但是那些苍蝇无论在哪里安住,就在哪里欢喜。同样地,居士,那些天神并不这样想:'这是我们的常、恒、永恒',但是那些天神无论在哪里安住,就在哪里欢喜。"

233. Evaṃ vutte, āyasmā sabhiyo kaccāno [kaccāyano (sī.)] āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti. ‘‘Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti?

‘‘Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, āvuso kaccāna , yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ [yopāyaṃ (ka.)] bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti? ‘‘Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti.



以下是完整的简体中文直译:
233. 这样说时,尊者萨比耶·迦旃延对尊者阿那律如是说:"善哉,尊者阿那律!我还有进一步要问的。尊者,那些天神的光芒,是全都少光,还是其中有些天神是无量光?"
"迦旃延贤友,就这一点而言,其中有些天神是少光,也有些天神是无量光。"
"尊者阿那律,是什么原因,什么条件,使得那些天神生到同一天界,其中有些天神是少光,也有些天神是无量光?"
"那么,迦旃延贤友,我反过来问你这个问题。你觉得合适就回答。迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这一棵树下是广大的',另一个比丘遍满并安住于'这两三棵树下是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这两三棵树下是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这两三棵树下是广大的',另一个比丘遍满并安住于'这一个村庄的范围是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这一个村庄的范围是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这一个村庄的范围是广大的',另一个比丘遍满并安住于'这两三个村庄的范围是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这两三个村庄的范围是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这两三个村庄的范围是广大的',另一个比丘遍满并安住于'这一个大国是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这一个大国是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这一个大国是广大的',另一个比丘遍满并安住于'这两三个大国是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这两三个大国是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,你怎么认为,一个比丘遍满并安住于'这两三个大国是广大的',另一个比丘遍满并安住于'这以海为边际的大地是广大的' - 这两种心的修习,哪一种心的修习更广大?"
"尊者,那个遍满并安住于'这以海为边际的大地是广大的'比丘 - 在这两种心的修习中,这种更广大。"
"迦旃延贤友,这就是原因,这就是条件,使得那些天神生到同一天界,其中有些天神是少光,也有些天神是无量光。"

234. ‘‘Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā [yā tā (ka.)], bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti. ‘‘Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti?

‘‘Tena , hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce [upamāyamidhekacce (ka.)] viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti , uddhaccakukkuccampi na suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti.

235. Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Na, bhante, āyasmā anuruddho evamāha – ‘evaṃ me suta’nti vā ‘evaṃ arahati bhavitu’nti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā , itipi tā devatā’tveva bhāsati. Tassa mayhaṃ, bhante, evaṃ hoti – ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti. ‘‘Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi – ‘dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti.

Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi [pajahasi (ka.)], mayañcimaṃ [yampimaṃ (sī. syā. kaṃ. pī.)] dhammapariyāyaṃ alatthamhā savanāyā’’ti.

Anuruddhasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Upakkilesasuttaṃ



以下是完整的简体中文直译:
234. "善哉,尊者阿那律!我还有进一步要问的。尊者,那些天神的光芒,是全都杂染光,还是其中有些天神是清净光?"
"迦旃延贤友,就这一点而言,其中有些天神是杂染光,也有些天神是清净光。"
"尊者阿那律,是什么原因,什么条件,使得那些天神生到同一天界,其中有些天神是杂染光,也有些天神是清净光?"
"那么,迦旃延贤友,我给你作个比喻。有些聪明人通过比喻就能理解所说的意思。迦旃延贤友,就像一盏燃烧的油灯,油不纯净,灯芯也不纯净。由于油不纯净,灯芯也不纯净,它就像昏暗地燃烧;同样地,迦旃延贤友,这里有一个比丘遍满并安住于'杂染光',他的身体粗重没有很好地平息,昏沉睡眠没有很好地去除,掉举恶作没有很好地调伏。由于身体粗重没有很好地平息,昏沉睡眠没有很好地去除,掉举恶作没有很好地调伏,他就像昏暗地禅修。他身坏命终后,往生到杂染光天神的世界。迦旃延贤友,就像一盏燃烧的油灯,油纯净,灯芯也纯净。由于油纯净,灯芯也纯净,它就不像昏暗地燃烧;同样地,迦旃延贤友,这里有一个比丘遍满并安住于'清净光',他的身体粗重很好地平息,昏沉睡眠很好地去除,掉举恶作很好地调伏。由于身体粗重很好地平息,昏沉睡眠很好地去除,掉举恶作很好地调伏,他就不像昏暗地禅修。他身坏命终后,往生到清净光天神的世界。迦旃延贤友,这就是原因,这就是条件,使得那些天神生到同一天界,其中有些天神是杂染光,也有些天神是清净光。"
235. 这样说时,尊者萨比耶·迦旃延对尊者阿那律如是说:"善哉,尊者阿那律!尊者阿那律并没有说'我如是闻'或'应当如是',而是尊者阿那律说'那些天神是这样,那些天神是那样'。尊者,我想:'尊者阿那律肯定曾经与那些天神共住,交谈,讨论。'"
"迦旃延贤友,这话确实说得很直接,很尖锐,但我还是会回答你:'迦旃延贤友,我确实长期以来曾经与那些天神共住,交谈,讨论。'"
这样说时,尊者萨比耶·迦旃延对五支工匠长如是说:"居士,你有所得,居士,你很幸运,因为你已经去除了那个疑惑,而我们也得以听闻这个法门。"
阿那律经第七终。
8. 随烦恼经

236. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Dutiyampi kho bhagavā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Tatiyampi kho bhagavā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti. Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi –

237.

‘‘Puthusaddo samajano, na bālo koci maññatha;

Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.

‘‘Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.

‘‘Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

‘‘Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.

‘‘Na hi verena verāni, sammantīdha kudācanaṃ;

Averena ca sammanti, esa dhammo sanantano.

‘‘Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā.

‘‘Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;

Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati;

Kasmā tumhākaṃ no siyā.

‘‘Sace labhetha nipakaṃ sahāyaṃ,

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni,

Careyya tenattamano satīmā.

‘‘No ce labhetha nipakaṃ sahāyaṃ,

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya,

Eko care mātaṅgaraññeva nāgo.

‘‘Ekassa caritaṃ seyyo, natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā,

Appossukko mātaṅgaraññeva nāgo’’ti.



以下是完整的简体中文直译:
236. 如是我闻。一时,世尊住在憍赏弥(现在的科萨姆比)的瞿师多园。那时,在憍赏弥的比丘们争吵、斗争、争论,以口舌之刃互相伤害而住。这时,有一个比丘走向世尊。到了那里,向世尊礼敬后,站在一旁。站在一旁的那个比丘对世尊如是说:"世尊,这里在憍赏弥的比丘们争吵、斗争、争论,以口舌之刃互相伤害而住。世尊,请世尊出于慈悲走向那些比丘。"世尊以沉默表示同意。然后世尊走向那些比丘。到了那里,对那些比丘如是说:"够了,比丘们,不要争吵,不要斗争,不要争执,不要争论。"
这样说时,有一个比丘对世尊如是说:"请等一等,世尊!世尊是法主;世尊,请世尊无忧无虑,专注于现法乐住而住;我们将因这争吵、斗争、争执、争论而为人所知。"世尊第二次对那些比丘如是说:"够了,比丘们,不要争吵,不要斗争,不要争执,不要争论。"那个比丘第二次对世尊如是说:"请等一等,世尊!世尊是法主;世尊,请世尊无忧无虑,专注于现法乐住而住;我们将因这争吵、斗争、争执、争论而为人所知。"世尊第三次对那些比丘如是说:"够了,比丘们,不要争吵,不要斗争,不要争执,不要争论。"那个比丘第三次对世尊如是说:"请等一等,世尊!世尊是法主;世尊,请世尊无忧无虑,专注于现法乐住而住;我们将因这争吵、斗争、争执、争论而为人所知。"
然后世尊在上午穿好衣服,拿着钵和衣,进入憍赏弥乞食。在憍赏弥乞食后,饭后返回,收拾住处,拿着钵和衣,站着说了这些偈颂:
237.
"众声喧嚣,无人自觉愚昧,
僧团分裂时,无人觉更深。
自诩智者忘失正念,口出狂言,
任意张口,不知所言所往。
'他骂我,打我,胜我,抢我',
若人怀此仇恨,怨恨不息。
'他骂我,打我,胜我,抢我',
若人不怀仇恨,怨恨止息。
怨恨终不能止怨恨,
唯有无怨能止息,此乃亘古法则。
他人不知我等将灭亡,
知此者,争端自息。
断骨杀生,偷牛夺财,
掠夺国土者尚能和解,
你们为何不能?
若得贤明同伴,
同行善住具慧,
克服一切险阻,
正念喜悦而行。
若不得贤明同伴,
同行善住具慧,
如王舍国独行,
如象独游林野。
独行为佳,愚者无友,
独行不造恶,
无忧如象独游林野。"

238. Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo [bālakaloṇakagāmo (ka.), tathā vinayepi] tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ [udakañca pādānaṃ (sī. syā. kaṃ. pī.)]. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca – ‘‘kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī’’ti? ‘‘Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī’’ti. Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo [bhaddiyo (ma. ni. 2.166 naḷakapāne] āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)] pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī’’ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – ‘‘mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto’’ti.



以下是完整的简体中文直译:
238. 然后世尊站着说了这些偈颂后,走向巴拉卡罗纳卡拉村。那时,尊者跋求住在巴拉卡罗纳卡拉村。尊者跋求远远地看见世尊走来。看见后,准备了座位和洗脚水。世尊坐在准备好的座位上。坐下后,洗了脚。尊者跋求也向世尊礼敬后,坐在一旁。世尊对坐在一旁的尊者跋求如是说:"比丘,还可以忍受吗?还可以维持吗?不会因为乞食而疲劳吗?""世尊,可以忍受,可以维持,世尊,我不会因为乞食而疲劳。"然后世尊以法语开示、劝导、鼓励、令尊者跋求欢喜后,从座位起身,走向东竹林。
那时,尊者阿那律、尊者难提和尊者金毗罗住在东竹林。林中守卫远远地看见世尊走来。看见后,对世尊如是说:"大沙门,不要进入这片林子。这里有三位善男子住着,他们喜欢独处。不要让他们不安。"尊者阿那律听到林中守卫与世尊交谈。听到后,对林中守卫如是说:"朋友守卫,不要阻止世尊。我们的导师世尊来了。"

239. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto’’ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca – ‘‘kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā’’ti? ‘‘Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā’’ti. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe citta’’nti.

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – ‘‘mayhampi kho, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti.

240. ‘‘Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati – sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti – so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema [upaṭṭhapeti (sī.)], na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti.



以下是完整的简体中文直译:
239. 然后尊者阿那律走向尊者难提和尊者金毗罗。走到后,对尊者难提和尊者金毗罗如是说:"尊者们,请来,尊者们,请来,我们的导师世尊来了。"然后尊者阿那律、尊者难提和尊者金毗罗迎接世尊,一个接过世尊的钵和衣,一个准备座位,一个准备洗脚水。世尊坐在准备好的座位上。坐下后,洗了脚。那些尊者们也向世尊礼敬后,坐在一旁。世尊对坐在一旁的尊者阿那律如是说:"阿那律们,还可以忍受吗?还可以维持吗?不会因为乞食而疲劳吗?""世尊,可以忍受,可以维持,世尊,我们不会因为乞食而疲劳。""阿那律们,你们是否和睦、欢喜、不争论、如水乳交融、以慈爱的眼光互相看待而住?""确实如此,世尊,我们和睦、欢喜、不争论、如水乳交融、以慈爱的眼光互相看待而住。""阿那律们,你们是如何和睦、欢喜、不争论、如水乳交融、以慈爱的眼光互相看待而住的呢?""世尊,我是这样想的:'我有所得,我很幸运,能与这样的同梵行者一起生活。'世尊,我对这些尊者们以慈爱的身业对待,无论公开还是私下;以慈爱的语业对待,无论公开还是私下;以慈爱的意业对待,无论公开还是私下。世尊,我这样想:'我应该放下自己的心,随这些尊者们的心意而行。'所以,世尊,我放下自己的心,随这些尊者们的心意而行。世尊,我们虽然身体不同,但我认为心是一样的。"
尊者难提也...尊者金毗罗也对世尊如是说:"世尊,我也是这样想的:'我有所得,我很幸运,能与这样的同梵行者一起生活。'世尊,我对这些尊者们以慈爱的身业对待,无论公开还是私下;以慈爱的语业对待,无论公开还是私下;以慈爱的意业对待,无论公开还是私下。世尊,我这样想:'我应该放下自己的心,随这些尊者们的心意而行。'所以,世尊,我放下自己的心,随这些尊者们的心意而行。世尊,我们虽然身体不同,但我认为心是一样的。世尊,我们就是这样和睦、欢喜、不争论、如水乳交融、以慈爱的眼光互相看待而住的。"
240. "善哉,善哉,阿那律们!阿那律们,你们是否不放逸、热忱、专注而住?""确实如此,世尊,我们不放逸、热忱、专注而住。""阿那律们,你们是如何不放逸、热忱、专注而住的呢?""世尊,在这里,我们中谁最先从村里乞食回来,他就准备座位,准备饮用水和洗用水,准备垃圾桶。谁最后从村里乞食回来 - 如果有剩余的食物,如果他想吃就吃;如果不想吃,就丢弃在无草处或沉入无生物的水中 - 他就收拾座位,收拾饮用水和洗用水,洗净垃圾桶后收起来,打扫饭堂。谁看到饮水罐或洗水罐或厕所水罐是空的,他就准备。如果他无法搬动,就用手势召唤第二个人,我们用手势来准备,但是,世尊,我们不因此而说话。世尊,我们每五天整夜坐在一起讨论佛法。世尊,我们就是这样不放逸、热忱、专注而住的。"

241. ‘‘Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā’’ti.

‘‘Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti? Tassa mayhaṃ, anuruddhā, etadahosi – ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’’’ti.

‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti? Tassa mayhaṃ, anuruddhā, etadahosi – ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’’’ti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddha’’’nti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā [vadhakā (sī. syā. kaṃ. pī.)] uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitatta’’’nti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘uppilaṃ [ubbillaṃ (sī. pī.), ubbilaṃ (syā. kaṃ.)] kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ . Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppila’’’nti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhulla’’’nti.


以下是完整的简体中文直译:
241. "善哉,善哉,阿那律们!阿那律们,你们如此不放逸、热忱、专注而住,是否已证得超越凡人的法,达到圣者的殊胜智见,获得安乐住?"
"世尊,我们不放逸、热忱、专注而住时,既能觉知光明,也能见到色相。但是那光明很快就消失了,色相的见到也消失了;我们不能洞察那个相。"
"阿那律们,你们应该洞察那个相。阿那律们,我在觉悟之前,还是菩萨时,也能觉知光明,也能见到色相。但是那光明很快就消失了,色相的见到也消失了。阿那律们,我这样想:'是什么原因,什么条件,使我的光明消失,色相的见到也消失?'阿那律们,我这样想:'怀疑在我心中生起,由于怀疑,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑不再生起。'"
"阿那律们,我不放逸、热忱、专注而住,既能觉知光明,也能见到色相。但是那光明很快就消失了,色相的见到也消失了。阿那律们,我这样想:'是什么原因,什么条件,使我的光明消失,色相的见到也消失?'阿那律们,我这样想:'不作意在我心中生起,由于不作意,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑和不作意不再生起。'"
"阿那律们,我...阿那律们,我这样想:'昏沉睡眠在我心中生起,由于昏沉睡眠,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意和昏沉睡眠不再生起。'"
"阿那律们,我...阿那律们,我这样想:'恐惧在我心中生起,由于恐惧,我的定力退失。定力退失时,光明消失,色相的见到也消失。阿那律们,就像一个人在旅途中,两边突然有杀手出现,他会因此而生起恐惧;同样地,阿那律们,恐惧在我心中生起,由于恐惧,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠和恐惧不再生起。'"
"阿那律们,我...阿那律们,我这样想:'兴奋在我心中生起,由于兴奋,我的定力退失。定力退失时,光明消失,色相的见到也消失。阿那律们,就像一个人在寻找一个宝藏入口时,一下子发现了五个宝藏入口,他会因此而生起兴奋;同样地,阿那律们,兴奋在我心中生起,由于兴奋,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧和兴奋不再生起。'"
"阿那律们,我...阿那律们,我这样想:'粗重在我心中生起,由于粗重,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋和粗重不再生起。'"


‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya [matameyya (bahūsu) pa + taṃ + eyya = patameyya-iti padavibhāgo]; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriya’’’nti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘atilīnavīriyaṃ kho me udapādi , atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriya’’’nti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’’’ti.

‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’’’ti.

‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpāna’’’nti.



以下是完整的简体中文直译:
"阿那律们,我...阿那律们,我这样想:'精进过度在我心中生起,由于精进过度,我的定力退失。定力退失时,光明消失,色相的见到也消失。阿那律们,就像一个人用双手紧紧抓住一只鹌鹑,它就会在那里死去;同样地,阿那律们,精进过度在我心中生起,由于精进过度,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋、粗重和精进过度不再生起。'"
"阿那律们,我...阿那律们,我这样想:'精进不足在我心中生起,由于精进不足,我的定力退失。定力退失时,光明消失,色相的见到也消失。阿那律们,就像一个人松松地抓住一只鹌鹑,它就会从他手中飞走;同样地,阿那律们,精进不足在我心中生起,由于精进不足,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋、粗重、精进过度和精进不足不再生起。'"
"阿那律们,我...阿那律们,我这样想:'强烈欲望在我心中生起,由于强烈欲望,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋、粗重、精进过度、精进不足和强烈欲望不再生起。'"
"阿那律们,我...阿那律们,我这样想:'种种想在我心中生起,由于种种想,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋、粗重、精进过度、精进不足、强烈欲望和种种想不再生起。'"
"阿那律们,我不放逸、热忱、专注而住,既能觉知光明,也能见到色相。但是那光明很快就消失了,色相的见到也消失了。阿那律们,我这样想:'是什么原因,什么条件,使我的光明消失,色相的见到也消失?'阿那律们,我这样想:'对色相过度专注在我心中生起,由于对色相过度专注,我的定力退失。定力退失时,光明消失,色相的见到也消失。我要这样做,使怀疑、不作意、昏沉睡眠、恐惧、兴奋、粗重、精进过度、精进不足、强烈欲望、种种想和对色相过度专注不再生起。'"

242. ‘‘So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.

243. ‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi – ‘kevalampi rattiṃ, kevalampi divaṃ [divasaṃ (sī. syā. kaṃ. pī.)], kevalampi rattindivaṃ’ [rattidivaṃ (ka.)]. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho [kho tasmiṃ samaye (sī. ka.)] passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’’’nti.

‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi ; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’’’nti.



以下是完整的简体中文直译:
242. "阿那律们,我知道'怀疑是心的随烦恼',于是我断除了怀疑这个心的随烦恼;我知道'不作意是心的随烦恼',于是我断除了不作意这个心的随烦恼;我知道'昏沉睡眠是心的随烦恼',于是我断除了昏沉睡眠这个心的随烦恼;我知道'恐惧是心的随烦恼',于是我断除了恐惧这个心的随烦恼;我知道'兴奋是心的随烦恼',于是我断除了兴奋这个心的随烦恼;我知道'粗重是心的随烦恼',于是我断除了粗重这个心的随烦恼;我知道'精进过度是心的随烦恼',于是我断除了精进过度这个心的随烦恼;我知道'精进不足是心的随烦恼',于是我断除了精进不足这个心的随烦恼;我知道'强烈欲望是心的随烦恼',于是我断除了强烈欲望这个心的随烦恼;我知道'种种想是心的随烦恼',于是我断除了种种想这个心的随烦恼;我知道'对色相过度专注是心的随烦恼',于是我断除了对色相过度专注这个心的随烦恼。
243. "阿那律们,我不放逸、热忱、专注而住时,只觉知光明,但不见色相;或者只见色相,但不觉知光明 - 整夜如此,整日如此,整日整夜如此。阿那律们,我这样想:'是什么原因,什么条件,使我只觉知光明,但不见色相;或者只见色相,但不觉知光明 - 整夜如此,整日如此,整日整夜如此?'阿那律们,我这样想:'当我不作意色相而作意光明相时,我就只觉知光明,但不见色相。当我不作意光明相而作意色相时,我就只见色相,但不觉知光明 - 整夜如此,整日如此,整日整夜如此。'"
"阿那律们,我不放逸、热忱、专注而住时,既觉知有限的光明,也见到有限的色相;既觉知无量的光明,也见到无量的色相 - 整夜如此,整日如此,整日整夜如此。阿那律们,我这样想:'是什么原因,什么条件,使我既觉知有限的光明,也见到有限的色相;既觉知无量的光明,也见到无量的色相 - 整夜如此,整日如此,整日整夜如此?'阿那律们,我这样想:'当我的定力有限时,我的眼也有限。我以有限的眼既觉知有限的光明,也见到有限的色相。当我的定力无量时,我的眼也无量。我以无量的眼既觉知无量的光明,也见到无量的色相 - 整夜如此,整日如此,整日整夜如此。'"

244. Yato kho me , anuruddhā, ‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.

245. ‘‘Tassa mayhaṃ, anuruddhā, etadahosi – ‘ye kho me cittassa upakkilesā te me pahīnā. Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti [bhāvesinti (sī. syā. kaṃ.)]. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ [bhāvemi (ka.)], avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo’’ti.

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Bālapaṇḍitasuttaṃ

246. 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 –

‘‘Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ [no cedaṃ (saṃ. ni. 3.27-28)], bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘bālo ayaṃ bhavaṃ asappuriso’ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya [rathiyāya (bahūsu)] vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te [saṃvijjante te ca (sī. syā. kaṃ. pī.)] dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.



以下是完整的简体中文直译:
244. "阿那律们,当我知道'怀疑是心的随烦恼'时,怀疑这个心的随烦恼就被断除了;当我知道'不作意是心的随烦恼'时,不作意这个心的随烦恼就被断除了;当我知道'昏沉睡眠是心的随烦恼'时,昏沉睡眠这个心的随烦恼就被断除了;当我知道'恐惧是心的随烦恼'时,恐惧这个心的随烦恼就被断除了;当我知道'兴奋是心的随烦恼'时,兴奋这个心的随烦恼就被断除了;当我知道'粗重是心的随烦恼'时,粗重这个心的随烦恼就被断除了;当我知道'精进过度是心的随烦恼'时,精进过度这个心的随烦恼就被断除了;当我知道'精进不足是心的随烦恼'时,精进不足这个心的随烦恼就被断除了;当我知道'强烈欲望是心的随烦恼'时,强烈欲望这个心的随烦恼就被断除了;当我知道'种种想是心的随烦恼'时,种种想这个心的随烦恼就被断除了;当我知道'对色相过度专注是心的随烦恼'时,对色相过度专注这个心的随烦恼就被断除了。
245. "阿那律们,我这样想:'我心中的随烦恼已经被断除了。现在我要修习三种定。'阿那律们,我修习了有寻有伺的定,修习了无寻唯伺的定,修习了无寻无伺的定,修习了有喜的定,修习了无喜的定,修习了伴随乐的定,修习了伴随舍的定。阿那律们,当我修习了有寻有伺的定,修习了无寻唯伺的定,修习了无寻无伺的定,修习了有喜的定,修习了无喜的定,修习了伴随乐的定,修习了伴随舍的定时,智与见在我心中生起,我的心解脱不动摇。这是最后一生,不再有未来的轮回。"
世尊说了这些。尊者阿那律对世尊所说欢喜随喜。
随烦恼经结束,第八。
愚者智者经
246. 如是我闻。一时,世尊住在舍卫城(现在的萨赫特-马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊如是说:
"比丘们,愚者有三种愚者的特征、愚者的标志、愚者的表现。是哪三种?比丘们,在这里,愚者思维恶念,说恶语,做恶行。比丘们,如果愚者不思维恶念,不说恶语,不做恶行,智者们怎么会知道他'这位是愚者,不善之人'?比丘们,正因为愚者思维恶念,说恶语,做恶行,所以智者们知道他'这位是愚者,不善之人'。比丘们,那个愚者在现法中会经历三种苦和忧。比丘们,如果愚者坐在集会中,或坐在街道上,或坐在十字路口;如果人们在那里谈论与他相关的适当话题。比丘们,如果愚者是杀生者,是不与取者,是邪淫者,是妄语者,是饮酒放逸者,那么,比丘们,愚者会这样想:'人们谈论的与我相关的适当话题,这些行为确实存在于我身上,我也在这些行为中被看到。'比丘们,这是愚者在现法中经历的第一种苦和忧。

247. ‘‘Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi [khārāpaṭicchakampi (ka.)] karonte palighaparivattikampi karonte palālapīṭhakampi [palālapiṭṭhakampi (pī.)] karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno [sace mampi (ka.)] jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ – kasāhipi tāḷeyyuṃ…pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyu’nti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

248. ‘‘Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ [chamāya (sī. pī.)] vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

‘‘Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa’nti, nirayameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa’nti. Yāvañcidaṃ, bhikkhave, upamāpi [upamāhipi (sī.)] na sukarā yāva dukkhā nirayā’’ti.



以下是完整的简体中文直译:
247. "再者,比丘们,愚者看到国王抓住盗贼、罪犯,对他们施以各种刑罚 - 用鞭子抽打,用藤条抽打,用短棍抽打,砍断手,砍断脚,砍断手脚,割耳,割鼻,割耳鼻,施以酸粥刑,施以贝壳刑,施以罗侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以树皮衣刑,施以羚羊刑,施以钩肉刑,施以铜钱刑,施以硷洗刑,施以转轴刑,施以草席刑,浇热油,让狗咬,活活刺在木桩上,用剑砍头。那时,比丘们,愚者这样想:'因为做了这样的恶行,国王才会抓住盗贼、罪犯,对他们施以各种刑罚 - 用鞭子抽打...用剑砍头。这些行为确实存在于我身上,我也在这些行为中被看到。如果国王知道了我,国王也会抓住我,对我施以各种刑罚 - 用鞭子抽打...活活刺在木桩上,用剑砍头。'比丘们,这是愚者在现法中经历的第二种苦和忧。
248. "再者,比丘们,当愚者坐在椅子上,或躺在床上,或躺在地上时,他过去所做的恶业,身的恶行,语的恶行,意的恶行,在那时悬垂、下垂、遍垂。比丘们,就像傍晚时分,大山峰的影子悬垂、下垂、遍垂于地面;同样地,比丘们,当愚者坐在椅子上,或躺在床上,或躺在地上时,他过去所做的恶业,身的恶行,语的恶行,意的恶行,在那时悬垂、下垂、遍垂。那时,比丘们,愚者这样想:'我没有做善,没有做福,没有为自己建立庇护;我做了恶,做了残忍的事,做了罪过。先生们,凡是没有做善,没有做福,没有为自己建立庇护,做了恶,做了残忍的事,做了罪过的人所去的地方,我死后就会去那个地方。'他忧愁、疲惫、悲泣、捶胸哭泣、陷入迷乱。比丘们,这是愚者在现法中经历的第三种苦和忧。
"比丘们,那个愚者以身行恶行,以语行恶行,以意行恶行,身坏命终后,会生在恶趣、堕处、地狱。比丘们,如果正确地说,应该说:'完全不可意,完全不可爱,完全不可喜',那么正确地说,就应该说地狱是'完全不可意,完全不可爱,完全不可喜'。比丘们,地狱之苦难以形容,甚至难以用比喻来说明。"

249. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti . Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. ka.), majjhantikaṃ samayaṃ (pī.)] evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘‘‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha , bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā’’ti? ‘‘Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī’’ti?

250. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā’’ti? ‘‘Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi [upanidhimpi (sī. pī.)] na upeti’’. ‘‘Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti’’.

‘‘Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ [ayokhīlaṃ (sī. syā. kaṃ. pī.)] hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti [byantihoti (pī. ka.)]. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi [kudhārīhi (ka.)] tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ. pī.)] sārentipi paccāsārentipi . So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā [nirayapālā punappunaṃ (ka.)] mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’.

‘‘Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.



以下是完整的简体中文直译:
249. 当这么说时,一位比丘对世尊说:"尊者,能做个比喻吗?""可以,比丘。"世尊说。"比丘,就像有人抓住盗贼、罪犯,把他带到国王面前说:'陛下,这是盗贼、罪犯,请对他施以您认为适当的惩罚。'国王会这样说:'去吧,在上午用七百支矛刺这个人。'他们就在上午用七百支矛刺他。然后国王在中午时问:'喂,那个人怎么样了?''陛下,他还活着。'国王会这样说:'去吧,在中午用七百支矛刺那个人。'他们就在中午用七百支矛刺他。然后国王在傍晚时问:'喂,那个人怎么样了?''陛下,他还活着。'国王会这样说:'去吧,在傍晚用七百支矛刺那个人。'他们就在傍晚用七百支矛刺他。比丘们,你们怎么认为,那个人被两千一百支矛刺时,会不会因此而经历苦和忧?"
"尊者,即使被一支矛刺,那个人也会因此而经历苦和忧,更不用说两千一百支矛了。"
250. 然后世尊拿起一小块石头,对比丘们说:"比丘们,你们怎么认为,哪个更大 - 我手中拿的这小块石头,还是喜马拉雅山王?""尊者,世尊手中拿的这小块石头很小,与喜马拉雅山王相比,不及其百分之一,千分之一,甚至连比较都不值得。""同样地,比丘们,那个人被两千一百支矛刺时所经历的苦和忧,与地狱之苦相比,不及其百分之一,千分之一,甚至连比较都不值得。"
"比丘们,地狱狱卒对他施以名为五种捆绑的刑罚 - 他们把烧红的铁钉刺入一只手,把烧红的铁钉刺入另一只手,把烧红的铁钉刺入一只脚,把烧红的铁钉刺入另一只脚,把烧红的铁钉刺入胸部中央。他在那里经历剧烈、猛烈、尖锐、剧痛的感受,但在他的恶业未尽之前不会死去。比丘们,地狱狱卒把他放倒,用斧头砍他。他在那里经历剧烈...恶业未尽之前不会死去。比丘们,地狱狱卒把他倒挂着,用刨刀刨他。他在那里经历剧烈...恶业未尽之前不会死去。比丘们,地狱狱卒把他套在车上,在燃烧、炽热、发光的地面上来回拉他。他在那里经历剧烈...恶业未尽之前不会死去。比丘们,地狱狱卒让他上下攀爬一座巨大的、燃烧、炽热、发光的炭火山。他在那里经历剧烈、猛烈、尖锐、剧痛的感受,但在他的恶业未尽之前不会死去。比丘们,地狱狱卒把他倒挂着,扔进燃烧、炽热、发光的热铜锅里。他在那里被煮得冒泡。他在那里被煮得冒泡时,时而上浮,时而下沉,时而横着漂。他在那里经历剧烈、猛烈、尖锐、剧痛的感受,但在他的恶业未尽之前不会死去。比丘们,地狱狱卒把他扔进大地狱。比丘们,那大地狱是:
四角四门,
分区划界,
铁墙围绕,
铁顶覆盖。
地面铁制,
燃烧发光,
百由旬内,
遍布四周。
"比丘们,我可以用多种方式讲述地狱的故事;但是,比丘们,地狱之苦难以用言语充分描述。

251. ‘‘Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.

‘‘Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.

‘‘Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti [jiyyanti (ka.)] andhakāre mīyanti [miyyanti (ka.)]. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā [paṭaṅgā (syā. kaṃ. ka.)] gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.

‘‘Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.

‘‘Santi , bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā…pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) [( ) natthi sī. syā. kaṃ. pī. potthakesu] Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.

‘‘Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.



以下是完整的简体中文直译:
251. "比丘们,有些畜生是食草的。它们用牙齿摩擦着吃新鲜的草和干草。比丘们,哪些畜生是食草的?象、马、牛、驴、山羊、鹿,或其他任何食草的畜生。比丘们,那个愚者在这里曾经贪爱味道,在这里做了恶业,身坏命终后,会生到那些食草的众生中。
"比丘们,有些畜生是食粪的。它们从远处闻到粪便的气味就跑过来说:'我们要在这里吃,我们要在这里吃。'就像婆罗门闻到祭祀的气味就跑过来说:'我们要在这里吃,我们要在这里吃';同样地,比丘们,有些畜生是食粪的,它们从远处闻到粪便的气味就跑过来说:'我们要在这里吃,我们要在这里吃。'比丘们,哪些畜生是食粪的?鸡、猪、狗、豺狼,或其他任何食粪的畜生。比丘们,那个愚者在这里曾经贪爱味道,在这里做了恶业,身坏命终后,会生到那些食粪的众生中。
"比丘们,有些畜生生于黑暗中,老于黑暗中,死于黑暗中。比丘们,哪些畜生生于黑暗中,老于黑暗中,死于黑暗中?蛾、蛆、蚯蚓,或其他任何生于黑暗中,老于黑暗中,死于黑暗中的畜生。比丘们,那个愚者在这里曾经贪爱味道,在这里做了恶业,身坏命终后,会生到那些生于黑暗中,老于黑暗中,死于黑暗中的众生中。
"比丘们,有些畜生生于水中,老于水中,死于水中。比丘们,哪些畜生生于水中,老于水中,死于水中?鱼、龟、鳄鱼,或其他任何生于水中,老于水中,死于水中的畜生。比丘们,那个愚者在这里曾经贪爱味道,在这里做了恶业,身坏命终后,会生到那些生于水中,老于水中,死于水中的众生中。
"比丘们,有些畜生生于不净中,老于不净中,死于不净中。比丘们,哪些畜生生于不净中,老于不净中,死于不净中?比丘们,那些生于腐鱼中,老于腐鱼中,死于腐鱼中的众生;或生于腐尸中...或生于腐烂的粥中...或生于污水坑中...或生于污水沟中,(或其他任何生于不净中,老于不净中,死于不净中的畜生。)比丘们,那个愚者在这里曾经贪爱味道,在这里做了恶业,身坏命终后,会生到那些生于不净中,老于不净中,死于不净中的众生中。
"比丘们,我可以用多种方式讲述畜生道的故事;但是,比丘们,畜生道之苦难以用言语充分描述。

252. ‘‘Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa [vassasatassa vassasahassassa vassasatasahassassa (sī.), vassasatassa (syā. kaṃ. pī.)] accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā’’ti? (‘‘No hetaṃ, bhante’’.) [( ) natthi sī. pī. potthakesu] ‘‘Yadi pana [yadi nūna (sī. syā. kaṃ. pī.)], bhante, kadāci karahaci dīghassa addhuno accayenā’’ti. ‘‘Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā’’.

‘‘Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni – caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ [veṇakulaṃ (sī. pī.)] vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (ka.)] kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ [anubandhaṃ (sī. pī.), addhubandhaṃ (syā. kaṃ.)] nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā [kevalaparipūrā (sī. pī.) ma. ni. 1.244 pāḷiyā saṃsandetabbā] bālabhūmī’’ti.

253. ‘‘Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti . Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.



以下是完整的简体中文直译:
252. "比丘们,假如有人把一个单孔的轭扔进大海。东风把它吹向西,西风把它吹向东,北风把它吹向南,南风把它吹向北。假设有一只瞎眼的海龟,每百年浮出水面一次。比丘们,你们怎么认为,那只瞎眼的海龟能把头伸进那个单孔的轭里吗?""不能,尊者。""如果经过很长很长的时间,也许有可能,尊者。""比丘们,那只瞎眼的海龟把头伸进那个单孔的轭里的可能性还要大些,我说一个堕落的愚者再得人身比这更难。为什么?因为在那里,比丘们,没有法行、正行、善行、福行。在那里,比丘们,只有相互吞食,强者吞食弱者。"
"比丘们,如果那个愚者经过很长很长的时间,有时候得以再生为人,他会生在低贱的家庭 - 旃陀罗家庭、猎人家庭、竹匠家庭、车匠家庭或清洁工家庭。他生在这样的家庭里,贫穷,缺乏食物和饮料,生活艰难,难以获得食物和衣服。而且他长得丑陋,难看,矮小,多病,瞎眼、跛脚、驼背或瘫痪,得不到食物、饮料、衣服、车乘、花环、香料、涂油、床、住处和灯具。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终,会生在恶趣、堕处、地狱。"
"比丘们,就像赌徒第一次掷骰子就输掉儿子、妻子、所有财产,甚至自己也被捆绑。比丘们,赌徒第一次掷骰子就输掉儿子、妻子、所有财产,甚至自己也被捆绑,这样的损失还算小。比丘们,更大的损失是愚者以身行恶行,以语行恶行,以意行恶行后,身坏命终,生在恶趣、堕处、地狱。比丘们,这就是完全圆满的愚者之地。"
253. "比丘们,智者有三种智者的特征、智者的标志、智者的表现。是哪三种?在这里,比丘们,智者思维善念,说善语,做善行。比丘们,如果智者不思维善念,不说善语,不做善行,智者们怎么会知道他'这位是智者,善人'?比丘们,正因为智者思维善念,说善语,做善行,所以智者们知道他'这位是智者,善人'。比丘们,那个智者在现法中会经历三种乐和喜。比丘们,如果智者坐在集会中,或坐在街道上,或坐在十字路口;如果人们在那里谈论与他相关的适当话题。比丘们,如果智者远离杀生,远离不与取,远离邪淫,远离妄语,远离饮酒放逸;那么,比丘们,智者会这样想:'人们谈论的与我相关的适当话题,这些行为确实存在于我身上,我也在这些行为中被看到。'比丘们,这是智者在现法中经历的第一种乐和喜。

254. ‘‘Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti , pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

255. ‘‘Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti…pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

‘‘Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa’nti, saggameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa’nti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā’’ti.



以下是完整的简体中文直译:
254. "再者,比丘们,智者看到国王抓住盗贼、罪犯,对他们施以各种刑罚 - 用鞭子抽打,用藤条抽打,用短棍抽打,砍断手,砍断脚,砍断手脚,割耳,割鼻,割耳鼻,施以酸粥刑,施以贝壳刑,施以罗侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以树皮衣刑,施以羚羊刑,施以钩肉刑,施以铜钱刑,施以硷洗刑,施以转轴刑,施以草席刑,浇热油,让狗咬,活活刺在木桩上,用剑砍头。那时,比丘们,智者这样想:'因为做了这样的恶行,国王才会抓住盗贼、罪犯,对他们施以各种刑罚 - 用鞭子抽打,用藤条抽打,用短棍抽打,砍断手,砍断脚,砍断手脚,割耳,割鼻,割耳鼻,施以酸粥刑,施以贝壳刑,施以罗侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以树皮衣刑,施以羚羊刑,施以钩肉刑,施以铜钱刑,施以硷洗刑,施以转轴刑,施以草席刑,浇热油,让狗咬,活活刺在木桩上,用剑砍头。这些行为不存在于我身上,我也不在这些行为中被看到。'比丘们,这是智者在现法中经历的第二种乐和喜。
255. "再者,比丘们,当智者坐在椅子上,或躺在床上,或躺在地上时,他过去所做的善业,身的善行,语的善行,意的善行,在那时悬垂、下垂、遍垂。比丘们,就像傍晚时分,大山峰的影子悬垂、下垂、遍垂于地面;同样地,比丘们,当智者坐在椅子上,或躺在床上,或躺在地上时,他过去所做的善业,身的善行,语的善行,意的善行,在那时悬垂、下垂、遍垂。那时,比丘们,智者这样想:'我没有做恶,没有做残忍的事,没有做罪过;我做了善,做了福,为自己建立了庇护。先生们,凡是没有做恶,没有做残忍的事,没有做罪过,做了善,做了福,为自己建立了庇护的人所去的地方,我死后就会去那个地方。'他不忧愁、不疲惫、不悲泣、不捶胸哭泣、不陷入迷乱。比丘们,这是智者在现法中经历的第三种乐和喜。"
"比丘们,那个智者以身行善行,以语行善行,以意行善行,身坏命终后,会生在善趣、天界。比丘们,如果正确地说,应该说:'完全可意,完全可爱,完全可喜',那么正确地说,就应该说天界是'完全可意,完全可爱,完全可喜'。比丘们,天界之乐难以形容,甚至难以用比喻来说明。"

256. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā bhikkhū’’ti bhagavā avoca. ‘‘Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti [etadahosi (syā. kaṃ. ka.)] – ‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī’’’ti?

‘‘Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati – ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’nti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave , puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja [svāgataṃ mahārāja (sī. syā. kaṃ. pī.)]! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti . Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavanti [ahesuṃ (syā. kaṃ. ka.)].

257. ‘‘Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ. pī.)] paccuttaritvā dakkhiṇaṃ disaṃ pavattati…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.

‘‘Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.

‘‘Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.



以下是完整的简体中文直译:
256. 当这么说时,一位比丘对世尊说:"尊者,能做个比喻吗?""可以,比丘。"世尊说。"比丘们,就像转轮王具足七宝和四种神通,因此而经历乐和喜。是哪七种?比丘们,在这里,灌顶剎帝利王在十五布萨日洗头受斋戒,登上宫殿最高处,天轮宝出现,有千辐、轮缘、轮毂,各方面都很完美。灌顶剎帝利王看到后这样想:'我听说,如果灌顶剎帝利王在十五布萨日洗头受斋戒,登上宫殿最高处,天轮宝出现,有千辐、轮缘、轮毂,各方面都很完美,他就是转轮王。我是不是转轮王呢?'"
"然后,比丘们,灌顶剎帝利王左手拿水瓶,右手洒水在轮宝上,说:'愿轮宝转动,愿轮宝征服!'然后,比丘们,那轮宝向东方转动。转轮王随后跟着四种兵种。比丘们,轮宝停在哪里,转轮王就和四种兵种驻扎在那里。比丘们,东方的诸小王来见转轮王,说:'来吧,大王!欢迎您,大王!这是您的,大王!请您统治,大王!'转轮王这样说:'不可杀生,不可偷盗,不可邪淫,不可妄语,不可饮酒,要适量饮食。'比丘们,东方的诸小王就成为转轮王的随从。"
257. "然后,比丘们,那轮宝进入东海,又出来,向南方转动...进入南海,又出来,向西方转动...进入西海,又出来,向北方转动,转轮王随后跟着四种兵种。比丘们,轮宝停在哪里,转轮王就和四种兵种驻扎在那里。"
"比丘们,北方的诸小王来见转轮王,说:'来吧,大王!欢迎您,大王!这是您的,大王!请您统治,大王!'转轮王这样说:'不可杀生,不可偷盗,不可邪淫,不可妄语,不可饮酒;要适量饮食。'比丘们,北方的诸小王就成为转轮王的随从。"
"然后,比丘们,那轮宝征服了四海之内的大地,回到王城,停在转轮王的内宫门前,好像固定在轴上一样,装饰着转轮王的内宫门。比丘们,转轮王出现这样的轮宝。"

258. ‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati – sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.

‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati – sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.

‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato . Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.

‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā [nātikāḷī (sī. pī.)] nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.

‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ [dhanena karaṇīyaṃ (ka.)] karissāmī’ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā [ogahetvā (sī. pī.)] gahapatiratanaṃ etadavoca – ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca – ‘alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha – ‘alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī’ti . Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.


以下是完整的简体中文直译:
258. "再者,比丘们,转轮王出现象宝。它全身洁白,有七个支撑点,具神通,能飞行,名叫'布萨'的龙王。转轮王看到它后,心生欢喜:'这真是一匹好象,如果它能被驯服就好了。'然后,比丘们,那象宝就像一匹长期被很好驯服的良象一样被驯服了。从前,比丘们,转轮王为了试验那象宝,在清晨骑上它,巡游四海之内的大地,然后回到王城吃早餐。比丘们,转轮王出现这样的象宝。"
"再者,比丘们,转轮王出现马宝。它全身洁白,头黑,鬃毛如茅草,具神通,能飞行,名叫'云'的马王。转轮王看到它后,心生欢喜:'这真是一匹好马,如果它能被驯服就好了。'然后,比丘们,那马宝就像一匹长期被很好驯服的良马一样被驯服了。从前,比丘们,转轮王为了试验那马宝,在清晨骑上它,巡游四海之内的大地,然后回到王城吃早餐。比丘们,转轮王出现这样的马宝。"
"再者,比丘们,转轮王出现摩尼宝。它是毗琉璃宝石,美丽,高贵,八面体,经过精心加工。比丘们,那摩尼宝的光芒照耀周围一由旬。从前,比丘们,转轮王为了试验那摩尼宝,整顿四种兵种,把摩尼宝安在旗顶上,在漆黑的夜里出发。比丘们,周围的村庄里的人们在那光芒下工作,以为是白天。比丘们,转轮王出现这样的摩尼宝。"
"再者,比丘们,转轮王出现女宝。她美丽,悦目,端庄,具有最高的肤色,不太高,不太矮,不太瘦,不太胖,不太黑,不太白,超越人间的美貌,但未达天界的美貌。比丘们,那女宝的身体触感就像棉絮或木棉。比丘们,那女宝在寒冷时身体温暖,在炎热时身体凉爽。比丘们,那女宝的身体散发檀香,口中散发莲花香。比丘们,那女宝比转轮王早起晚睡,听从命令,行为讨人喜欢,言语亲切。比丘们,那女宝即使在心里也不会背叛转轮王,更不用说身体了。比丘们,转轮王出现这样的女宝。"
"再者,比丘们,转轮王出现居士宝。由于业的果报,他获得天眼,能看见有主和无主的宝藏。他来见转轮王,这样说:'大王,请您放心。我会为您处理财务上的事。'从前,比丘们,转轮王为了试验那居士宝,登上船,到恒河中流,对居士宝说:'居士,我需要金银。''那么,大王,请让船靠岸。''居士,我就在这里需要金银。'然后,比丘们,那居士宝用双手在水中摸索,拿出一个装满金银的罐子,对转轮王说:'大王,这些够了吗?这些做得够了吗?这些供奉得够了吗?'转轮王这样说:'居士,这些够了。这些做得够了。这些供奉得够了。'比丘们,转轮王出现这样的居士宝。"


‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati – paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ [upaṭṭhapetabbaṃ upaṭṭhapetuṃ (sī. syā. kaṃ. pī.)] apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ , deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.

259. ‘‘Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.

‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.

‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.

‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.

‘‘Bhūtapubbaṃ , bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi – ‘ataramāno , sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyu’nti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā’’ti? ‘‘Ekamekenapi, bhante, ratanena [tena ratanena (sī.)] samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī’’ti?



以下是完整的简体中文直译:
"再者,比丘们,转轮王出现主兵臣宝。他聪明、睿智、有智慧,能够使转轮王接近应接近的,远离应远离的,安置应安置的。他来见转轮王,这样说:'大王,请您放心。我会指导您。'比丘们,转轮王出现这样的主兵臣宝。比丘们,转轮王具足这七宝。"
259. "哪四种神通?比丘们,在这里,转轮王长相端正,悦目,端庄,具有最高的肤色,远胜其他人。比丘们,转轮王具足这第一种神通。"
"再者,比丘们,转轮王长寿,寿命长久,远胜其他人。比丘们,转轮王具足这第二种神通。"
"再者,比丘们,转轮王少病少恼,具有平衡的消化能力,不太冷不太热,远胜其他人。比丘们,转轮王具足这第三种神通。"
"再者,比丘们,转轮王为婆罗门和居士所喜爱、所喜悦。比丘们,就像父亲为儿子所喜爱、所喜悦,同样地,比丘们,转轮王为婆罗门和居士所喜爱、所喜悦。比丘们,婆罗门和居士也为转轮王所喜爱、所喜悦。比丘们,就像儿子为父亲所喜爱、所喜悦,同样地,比丘们,婆罗门和居士也为转轮王所喜爱、所喜悦。"
"从前,比丘们,转轮王带着四种兵种去游园。然后,比丘们,婆罗门和居士来见转轮王,这样说:'大王,请慢慢走,让我们能多看看您。'比丘们,转轮王也对御者说:'御者,请慢慢驾驶,让婆罗门和居士能多看看我。'比丘们,转轮王具足这第四种神通。比丘们,转轮王具足这四种神通。"
"比丘们,你们怎么认为,转轮王具足这七宝和这四种神通,会不会因此而经历乐和喜?"
"尊者,即使只具足其中一宝,转轮王也会因此而经历乐和喜,更不用说七宝和四种神通了。"

260. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā’’ti? ‘‘Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī’’ti. ‘‘Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti’’.

‘‘Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni – khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ.

10. Devadūtasuttaṃ

261. 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 –

‘‘Seyyathāpi, bhikkhave, dve agārā sadvārā [sandhidvārā (ka.)], tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā ; te kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’’’ti.



以下是完整的简体中文直译:
260. 然后世尊拿起一小块石头,对比丘们说:"比丘们,你们怎么认为,哪个更大 - 我拿的这小块石头,还是喜马拉雅山王?""尊者,世尊拿的这小块石头很小。与喜马拉雅山王相比,它不及其百分之一,千分之一,甚至连比较都不能比较。""同样地,比丘们,转轮王具足七宝和四种神通所经历的乐和喜,与天界的快乐相比,不及其百分之一,千分之一,甚至连比较都不能比较。"
"比丘们,如果那个智者经过很长很长的时间,有时候得以再生为人,他会生在高贵的家庭 - 剎帝利大族家庭、婆罗门大族家庭或居士大族家庭。他生在这样的家庭里,富有,大富,大财,有很多金银,很多财物,很多财富和谷物。而且他长相端正,悦目,端庄,具有最高的肤色,得到食物、饮料、衣服、车乘、花环、香料、涂油、床、住处和灯具。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终,会生在善趣、天界。比丘们,就像赌徒第一次掷骰子就赢得大笔财富;比丘们,赌徒第一次掷骰子就赢得大笔财富,这样的收获还算小。比丘们,更大的收获是智者以身行善行,以语行善行,以意行善行后,身坏命终,生在善趣、天界。比丘们,这就是完全圆满的智者之地。"
这是世尊所说。那些比丘满意欢喜世尊所说。
愚者智者经第九结束。
10. 天使经
261. 如是我闻。一时,世尊住舍卫城(现在的萨赫特-默赫特)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。世尊这样说:
"比丘们,就像有两间有门的房子,一个有眼睛的人站在中间能看到人们进出房子,在里面走动;同样地,比丘们,我以清净超人的天眼看见众生死时生时,低贱高贵,美丽丑陋,幸运不幸,我了知众生随业而去 - '这些尊贵的众生具足身善行、语善行、意善行,不诽谤圣者,具正见,受持正见业;他们身坏命终后,生在善趣、天界。或者这些尊贵的众生具足身善行、语善行、意善行,不诽谤圣者,具正见,受持正见业;他们身坏命终后,生在人间。这些尊贵的众生具足身恶行、语恶行、意恶行,诽谤圣者,具邪见,受持邪见业;他们身坏命终后,生在饿鬼界。或者这些尊贵的众生具足身恶行、语恶行、意恶行,诽谤圣者,具邪见,受持邪见业;他们身坏命终后,生在畜生道。或者这些尊贵的众生具足身恶行、语恶行、意恶行,诽谤圣者,具邪见,受持邪见业;他们身坏命终后,生在恶趣、堕处、地狱。'"

262. ‘‘Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’ti. Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ sake muttakarīse palipannaṃ semāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jātidhammo, jātiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

263. ‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ( ) [(āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā) (ka. sī. syā. kaṃ. pī.) tikaṅguttarepi] jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khalitasiraṃ [khalitaṃsiro (sī.), khalitaṃsiraṃ (syā. kaṃ. pī.)] valinaṃ tilakāhatagatta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo, jaraṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.



以下是完整的简体中文直译:
262. "比丘们,那时地狱守卫抓住他的手臂,带到阎摩王面前,说:'陛下,这个人不孝敬母亲,不孝敬父亲,不尊重沙门,不尊重婆罗门,不敬重家中长辈。请陛下惩罚他。'比丘们,那时阎摩王询问、追究、盘问他关于第一个天使:'喂,你这个人,你没有看到人间出现第一个天使吗?'他回答说:'尊者,我没有看到。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你没有看到人间有婴儿、小孩,软弱无力,仰卧在自己的粪尿中吗?'他回答说:'尊者,我看到了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你有智慧,已经长大,难道没有想到:我也是会生的,没有超越生。来吧,我要以身、语、意行善?'他回答说:'尊者,我做不到,尊者,我放逸了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,由于放逸,你没有以身、语、意行善。确实,你这个人,他们会像对待放逸者那样对待你。但是这个恶业不是你母亲做的,不是你父亲做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你亲戚做的,不是沙门婆罗门做的,不是天神做的,这个恶业是你自己做的,你将自己承受其果报。'"
263. "比丘们,阎摩王询问、追究、盘问他关于第一个天使后,又询问、追究、盘问他关于第二个天使:'喂,你这个人,你没有看到人间出现第二个天使吗?'他回答说:'尊者,我没有看到。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你没有看到人间有男人或女人,年老、弯腰如椽、佝偻、拄杖而行、颤抖、步履蹒跚、衰老、失去青春、牙齿脱落、头发花白、稀疏、秃顶、皮肤皱纹、身体长满斑点吗?'他回答说:'尊者,我看到了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你有智慧,已经长大,难道没有想到:我也是会老的,没有超越老。来吧,我要以身、语、意行善?'他回答说:'尊者,我做不到,尊者,我放逸了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,由于放逸,你没有以身、语、意行善。确实,你这个人,他们会像对待放逸者那样对待你。但是这个恶业不是你母亲做的,不是你父亲做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你亲戚做的,不是沙门婆罗门做的,不是天神做的,这个恶业是你自己做的,你将自己承受其果报。'"

264. ‘‘Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo , byādhiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

265. ‘‘Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu catutthaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante’ti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṃ [kimaṅga (sī. pī.)] pana parattha ! Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.



以下是完整的简体中文直译:
264. "比丘们,阎摩王询问、追究、盘问他关于第二个天使后,又询问、追究、盘问他关于第三个天使:'喂,你这个人,你没有看到人间出现第三个天使吗?'他回答说:'尊者,我没有看到。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你没有看到人间有男人或女人,生病、痛苦、重病,躺在自己的粪尿中,需要别人扶起,需要别人安置吗?'他回答说:'尊者,我看到了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你有智慧,已经长大,难道没有想到:我也是会病的,没有超越病。来吧,我要以身、语、意行善?'他回答说:'尊者,我做不到,尊者,我放逸了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,由于放逸,你没有以身、语、意行善。确实,你这个人,他们会像对待放逸者那样对待你。但是这个恶业不是你母亲做的,不是你父亲做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你亲戚做的,不是沙门婆罗门做的,不是天神做的,这个恶业是你自己做的,你将自己承受其果报。'"
265. "比丘们,阎摩王询问、追究、盘问他关于第三个天使后,又询问、追究、盘问他关于第四个天使:'喂,你这个人,你没有看到人间出现第四个天使吗?'他回答说:'尊者,我没有看到。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你没有看到人间有国王抓住盗贼、罪犯,对他们施以各种刑罚 - 用鞭子抽打,用藤条抽打,用短棍抽打,砍断手,砍断脚,砍断手脚,割耳,割鼻,割耳鼻,施以酸粥刑,施以贝壳刑,施以罗侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以树皮衣刑,施以羚羊刑,施以钩肉刑,施以铜钱刑,施以硷洗刑,施以转轴刑,施以草席刑,浇热油,让狗咬,活活刺在木桩上,用剑砍头吗?'他回答说:'尊者,我看到了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你有智慧,已经长大,难道没有想到:确实,那些做恶业的人,现世就受如此各种刑罚,更何况来世!来吧,我要以身、语、意行善?'他回答说:'尊者,我做不到,尊者,我放逸了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,由于放逸,你没有以身、语、意行善。确实,你这个人,他们会像对待放逸者那样对待你。但是这个恶业不是你母亲做的,不是你父亲做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你亲戚做的,不是沙门婆罗门做的,不是天神做的,这个恶业是你自己做的,你将自己承受其果报。'"

266. ‘‘Tamenaṃ, bhikkhave, yamo rājā catutthaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu pañcamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo, maraṇaṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

267. ‘‘Tamenaṃ, bhikkhave, yamo rājā pañcamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjheurasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

‘‘Tassa ayomayā bhūmi, jalitā tejasāyutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ .



以下是完整的简体中文直译:
266. "比丘们,阎摩王询问、追究、盘问他关于第四个天使后,又询问、追究、盘问他关于第五个天使:'喂,你这个人,你没有看到人间出现第五个天使吗?'他回答说:'尊者,我没有看到。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你没有看到人间有男人或女人,死了一天、两天或三天,身体肿胀、发青、生脓吗?'他回答说:'尊者,我看到了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,你有智慧,已经长大,难道没有想到:我也是会死的,没有超越死。来吧,我要以身、语、意行善?'他回答说:'尊者,我做不到,尊者,我放逸了。'"
"比丘们,那时阎摩王这样说:'喂,你这个人,由于放逸,你没有以身、语、意行善。确实,你这个人,他们会像对待放逸者那样对待你。但是这个恶业不是你母亲做的,不是你父亲做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你亲戚做的,不是沙门婆罗门做的,不是天神做的,这个恶业是你自己做的,你将自己承受其果报。'"
267. "比丘们,阎摩王询问、追究、盘问他关于第五个天使后,就沉默了。比丘们,那时地狱守卫对他施以五种捆绑的刑罚 - 把烧红的铁钉钉入一只手,把烧红的铁钉钉入另一只手,把烧红的铁钉钉入一只脚,把烧红的铁钉钉入另一只脚,把烧红的铁钉钉入胸部中央。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。比丘们,那时地狱守卫让他躺下,用斧头劈砍...比丘们,那时地狱守卫把他倒挂着,用刨刀削...比丘们,那时地狱守卫把他套在车上,在燃烧、炽热、发光的地面上拉来拉去...比丘们,那时地狱守卫让他爬上爬下一座燃烧、炽热、发光的巨大炭火山...比丘们,那时地狱守卫把他倒挂着,扔进燃烧、炽热、发光的热铜锅里。他在那里沸腾翻滚。他在那里沸腾翻滚时,时而上浮,时而下沉,时而横漂。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。比丘们,那时地狱守卫把他扔进大地狱。比丘们,那大地狱:
四角四门,
分区而立;
铁墙围绕,
铁顶覆盖。
地面铁造,
烈火燃烧;
四周百由旬,
永恒燃烧。"

268. ‘‘Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati [avāpurīyati (sī.)]. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati [pithīyati (sī. syā. kaṃ. pī.)]. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṃ dvāraṃ apāpurīyati…pe… uttaraṃ dvāraṃ apāpurīyati…pe… dakkhiṇaṃ dvāraṃ apāpurīyati . So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. So tena dvārena nikkhamati.

269. ‘‘Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. So tattha patati. Tasmiṃ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṃ chindanti, chaviṃ chetvā cammaṃ chindanti, cammaṃ chetvā maṃsaṃ chindanti, maṃsaṃ chetvā nhāruṃ chindanti, nhāruṃ chetvā aṭṭhiṃ chindanti, aṭṭhiṃ chetvā aṭṭhimiñjaṃ khādanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṃ simbalivanaṃ uddhaṃ [uccaṃ (syā. kaṃ.), ubbhato (ka.)] yojanamuggataṃ soḷasaṅgulakaṇṭakaṃ [soḷasaṅgulakaṇḍakaṃ (sī.)] ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṃ asipattavanaṃ. So tattha pavisati. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī [khārodikā nadī (sī.)]. So tattha patati. So tattha anusotampi vuyhati , paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.



以下是完整的简体中文直译:
268. "比丘们,那大地狱的东墙升起火焰,撞击西墙;西墙升起火焰,撞击东墙;北墙升起火焰,撞击南墙;南墙升起火焰,撞击北墙;底部升起火焰,撞击顶部;顶部升起火焰,撞击底部。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,有时经过很长很长的时间,那大地狱的东门打开。他快速奔跑过去。他快速奔跑时,皮肤被烧,皮被烧,肉被烧,筋被烧,骨头冒烟,抬起的脚也是如此。当他到达门口时,门又关上了。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,有时经过很长很长的时间,那大地狱的西门打开...北门打开...南门打开。他快速奔跑过去。他快速奔跑时,皮肤被烧,皮被烧,肉被烧,筋被烧,骨头冒烟,抬起的脚也是如此。当他到达门口时,门又关上了。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,有时经过很长很长的时间,那大地狱的东门打开。他快速奔跑过去。他快速奔跑时,皮肤被烧,皮被烧,肉被烧,筋被烧,骨头冒烟,抬起的脚也是如此。他从那门出去。"
269. "比丘们,紧接着那大地狱是一个巨大的粪尿地狱。他掉进去。比丘们,在那粪尿地狱里,有针口般的生物咬破皮肤,咬破皮后咬破皮,咬破皮后咬破肉,咬破肉后咬破筋,咬破筋后咬破骨,咬破骨后吃骨髓。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,紧接着那粪尿地狱是一个巨大的热灰地狱。他掉进去。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,紧接着那热灰地狱是一个巨大的木棉树林,高一由旬,有十六指长的刺,燃烧、炽热、发光。他们让他爬上爬下。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,紧接着那木棉树林是一个巨大的剑叶林。他进入其中。风吹落的叶子割断他的手,割断他的脚,割断他的手脚,割断他的耳,割断他的鼻,割断他的耳鼻。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,紧接着那剑叶林是一条巨大的碱水河。他掉进去。他在那里顺流漂,逆流漂,顺流逆流漂。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"

270. ‘‘Tamenaṃ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘jighacchitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ lohaguḷaṃ mukhe pakkhipanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. So tassa [taṃ tassa (ka.), tassa (sī. pī.)] oṭṭhampi dahati [ḍayhati (sī. syā. kaṃ. pī.)], mukhampi dahati, kaṇṭhampi dahati, urampi [udarampi (sī. syā. kaṃ.)] dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tamenaṃ , bhikkhave, nirayapālā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘pipāsitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ tambalohaṃ mukhe āsiñcanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Taṃ tassa [ettha pana pāṭhabhedo natthi] oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.

‘‘Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira , bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ. Tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho. Tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya. Tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti. Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī’’ti.



以下是完整的简体中文直译:
270. "比丘们,那时地狱守卫用钩子把他拉上岸,让他站在地上,这样说:'喂,你这个人,你想要什么?'他回答说:'尊者,我饿了。'比丘们,那时地狱守卫用烧红的铁钩撬开他的嘴,把燃烧、炽热、发光的热铁丸塞进他嘴里。它烧他的嘴唇,烧他的嘴,烧他的喉咙,烧他的胸,带着肠子和肠膜从下部出来。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。"
"比丘们,那时地狱守卫这样说:'喂,你这个人,你想要什么?'他回答说:'尊者,我渴了。'比丘们,那时地狱守卫用烧红的铁钩撬开他的嘴,把燃烧、炽热、发光的热铜水灌进他嘴里。它烧他的嘴唇,烧他的嘴,烧他的喉咙,烧他的胸,带着肠子和肠膜从下部出来。他在那里感受剧烈、猛烈、尖锐、苦痛的感受,但不会死,直到那恶业消失。比丘们,那时地狱守卫又把他扔进大地狱。"
"比丘们,从前阎摩王这样想:'确实,那些在世间做恶不善业的人,受如此各种刑罚。啊,但愿我能得人身。如来、阿罗汉、正等正觉者出现于世。我能亲近那位世尊。那位世尊为我说法。我能了解那位世尊的法。'比丘们,我说这话不是从其他沙门或婆罗门那里听来的,而是我自己所知、所见、所悟的,我才这样说。"

271. Idamavoca bhagavā. Idaṃ vatvāna [idaṃ vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

‘‘Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

‘‘Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

‘‘Te khemappattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ [sabbadukkhā (ka.)] upaccagu’’nti.

Devadūtasuttaṃ niṭṭhitaṃ dasamaṃ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Dvidhāva suññatā hoti, abbhutadhammabākulaṃ;

Aciravatabhūmijanāmo, anuruddhupakkilesaṃ;

Bālapaṇḍito devadūtañca te dasāti.

以下是完整的简体中文直译:
271. 这是世尊所说。说了这个之后,善逝、导师又说了这个:
"被天使警告,
却放逸的人;
长久遭忧苦,
生于卑贱身。
而此善人们,
被天使警告;
从不放逸于,
圣法任何时。
见取着有怖,
生死所生起;
无取而解脱,
灭尽诸生死。
他们得安稳,
快乐现法寂;
超越一切怖,
度脱诸苦厄。"
天使经第十结束。
空品第三结束。
其摘要如下:
两种空性经,
未曾有法经和薄拘罗经,
阿支罗迦叶经和浮弥经,
阿那律经和随烦恼经,
愚者智者经和天使经,这十经。



