4. Vibhaṅgavaggo

1. Bhaddekarattasuttaṃ

272. 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 – ‘‘bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo [yaṃ (nettipāḷi)] dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ [asaṃhiraṃ (syā. kaṃ. ka.)] asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ [kiccaṃ ātappaṃ (sī. ka.)], ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate muni’’ [munīti (sī. syā. kaṃ. pī.)].

273. ‘‘Kathañca , bhikkhave, atītaṃ anvāgameti? ‘Evaṃrūpo ahosiṃ atītamaddhāna’nti tattha nandiṃ samanvāneti, ‘evaṃvedano ahosiṃ atītamaddhāna’nti tattha nandiṃ samanvāneti, ‘evaṃsañño ahosiṃ atītamaddhāna’nti tattha nandiṃ samanvāneti, ‘evaṃsaṅkhāro ahosiṃ atītamaddhāna’nti tattha nandiṃ samanvāneti, ‘evaṃviññāṇo ahosiṃ atītamaddhāna’nti tattha nandiṃ samanvāneti – evaṃ kho, bhikkhave, atītaṃ anvāgameti.

‘‘Kathañca, bhikkhave, atītaṃ nānvāgameti? ‘Evaṃrūpo ahosiṃ atītamaddhāna’nti tattha nandiṃ na samanvāneti, ‘evaṃvedano ahosiṃ atītamaddhāna’nti tattha nandiṃ na samanvāneti, ‘evaṃsañño ahosiṃ atītamaddhāna’nti tattha nandiṃ na samanvāneti, ‘evaṃsaṅkhāro ahosiṃ atītamaddhāna’nti tattha nandiṃ na samanvāneti, ‘evaṃviññāṇo ahosiṃ atītamaddhāna’nti tattha nandiṃ na samanvāneti – evaṃ kho, bhikkhave, atītaṃ nānvāgameti.

274. ‘‘Kathañca, bhikkhave, anāgataṃ paṭikaṅkhati? ‘Evaṃrūpo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samanvāneti, evaṃvedano siyaṃ…pe… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti – evaṃ kho, bhikkhave, anāgataṃ paṭikaṅkhati.

‘‘Kathañca, bhikkhave, anāgataṃ nappaṭikaṅkhati? ‘Evaṃrūpo siyaṃ anāgatamaddhāna’nti tattha nandiṃ na samanvāneti, evaṃvedano siyaṃ … evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… ‘evaṃviññāṇo siyaṃ anāgatamaddhāna’nti tattha nandiṃ na samanvāneti – evaṃ kho, bhikkhave, anāgataṃ nappaṭikaṅkhati.



这是我的完整直译：
4. 分别品
1. 一夜贤者经
272. 如是我闻：一时，世尊住在舍卫城（现今印度北方邦斯拉瓦斯蒂附近）祇树给孤独园。那时，世尊呼唤比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说："诸比丘，我将为你们讲说一夜贤者的摘要和详解。请仔细听，好好作意，我将宣说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
273. "诸比丘，如何追忆过去？'过去我有如是色'而随之生喜，'过去我有如是受'而随之生喜，'过去我有如是想'而随之生喜，'过去我有如是行'而随之生喜，'过去我有如是识'而随之生喜 - 诸比丘，这就是追忆过去。
诸比丘，如何不追忆过去？'过去我有如是色'而不随之生喜，'过去我有如是受'而不随之生喜，'过去我有如是想'而不随之生喜，'过去我有如是行'而不随之生喜，'过去我有如是识'而不随之生喜 - 诸比丘，这就是不追忆过去。
274. "诸比丘，如何期盼未来？'未来我将有如是色'而随之生喜，'未来我将有如是受'而随之生喜，'未来我将有如是想'而随之生喜，'未来我将有如是行'而随之生喜，'未来我将有如是识'而随之生喜 - 诸比丘，这就是期盼未来。
诸比丘，如何不期盼未来？'未来我将有如是色'而不随之生喜，'未来我将有如是受'而不随之生喜，'未来我将有如是想'而不随之生喜，'未来我将有如是行'而不随之生喜，'未来我将有如是识'而不随之生喜 - 诸比丘，这就是不期盼未来。

275. ‘‘Kathañca, bhikkhave, paccuppannesu dhammesu saṃhīrati? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ – evaṃ kho, bhikkhave, paccuppannesu dhammesu saṃhīrati.

‘‘Kathañca , bhikkhave, paccuppannesu dhammesu na saṃhīrati? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ – evaṃ kho, bhikkhave, paccuppannesu dhammesu na saṃhīrati.

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bhaddekarattasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Ānandabhaddekarattasuttaṃ

276. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī’’ti? ‘‘Āyasmā, bhante, ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī’’ti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘yathā kathaṃ pana tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi , bhaddekarattassa uddesañca vibhaṅgañca abhāsī’’ti? ‘‘Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṃ –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate muni’’.



275. "诸比丘，如何在现在诸法中动摇？在此，诸比丘，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不见善人，不知善人法，不善巧善人法，他视色为我，或视我有色，或视色在我中，或视我在色中；他视受...想...行...识为我，或视我有识，或视识在我中，或视我在识中 - 诸比丘，这就是在现在诸法中动摇。
诸比丘，如何在现在诸法中不动摇？在此，诸比丘，多闻圣弟子见圣者，知圣法，善巧圣法，见善人，知善人法，善巧善人法，他不视色为我，不视我有色，不视色在我中，不视我在色中；他不视受...不视想...不视行...不视识为我，不视我有识，不视识在我中，不视我在识中 - 诸比丘，这就是在现在诸法中不动摇。
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
'诸比丘，我将为你们讲说一夜贤者的摘要和详解' - 这就是基于此而说的。"
世尊如是说。那些比丘满意欢喜世尊所说。
第一 一夜贤者经终
2. 阿难一夜贤者经
276. 如是我闻：一时，世尊住在舍卫城（现今印度北方邦斯拉瓦斯蒂附近）祇树给孤独园。那时，尊者阿难在集会堂中为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解。
那时，世尊在傍晚从独处起来，来到集会堂，来到后坐在准备好的座位上。坐下后，世尊对比丘们说："比丘们，是谁在集会堂中为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解？""尊者，是尊者阿难在集会堂中为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解。"
那时，世尊对尊者阿难说："阿难，你是如何为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解的？""尊者，我是这样为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解的：
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"

277. ‘‘Kathañca, āvuso, atītaṃ anvāgameti? Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti – evaṃ kho, āvuso, atītaṃ anvāgameti.

‘‘Kathañca, āvuso, atītaṃ nānvāgameti? Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti – evaṃ kho, āvuso, atītaṃ nānvāgameti.

‘‘Kathañca, āvuso, anāgataṃ paṭikaṅkhati? Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti, evaṃvedano siyaṃ…pe… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti – evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati.

‘‘Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati? Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti, evaṃvedano siyaṃ…pe… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti – evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati.

‘‘Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati? Idha, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ – evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati.

‘‘Kathañca , āvuso, paccuppannesu dhammesu na saṃhīrati? Idha, āvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ – evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati.

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsi’’nti.



277. "贤友，如何追忆过去？'过去我有如是色'而随之生喜，'过去我有如是受'而随之生喜，'过去我有如是想'而随之生喜，'过去我有如是行'而随之生喜，'过去我有如是识'而随之生喜 - 贤友，这就是追忆过去。
贤友，如何不追忆过去？'过去我有如是色'而不随之生喜，'过去我有如是受'而不随之生喜，'过去我有如是想'而不随之生喜，'过去我有如是行'而不随之生喜，'过去我有如是识'而不随之生喜 - 贤友，这就是不追忆过去。
贤友，如何期盼未来？'未来我将有如是色'而随之生喜，'未来我将有如是受'而随之生喜，'未来我将有如是想'而随之生喜，'未来我将有如是行'而随之生喜，'未来我将有如是识'而随之生喜 - 贤友，这就是期盼未来。
贤友，如何不期盼未来？'未来我将有如是色'而不随之生喜，'未来我将有如是受'而不随之生喜，'未来我将有如是想'而不随之生喜，'未来我将有如是行'而不随之生喜，'未来我将有如是识'而不随之生喜 - 贤友，这就是不期盼未来。
贤友，如何在现在诸法中动摇？在此，贤友，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不见善人，不知善人法，不善巧善人法，他视色为我，或视我有色，或视色在我中，或视我在色中；他视受...想...行...识为我，或视我有识，或视识在我中，或视我在识中 - 贤友，这就是在现在诸法中动摇。
贤友，如何在现在诸法中不动摇？在此，贤友，多闻圣弟子见圣者，知圣法，善巧圣法，见善人，知善人法，善巧善人法，他不视色为我，不视我有色，不视色在我中，不视我在色中；他不视受...不视想...不视行...不视识为我，不视我有识，不视识在我中，不视我在识中 - 贤友，这就是在现在诸法中不动摇。
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
"尊者，我就是这样为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解的。"

278. ‘‘Sādhu , sādhu, ānanda! Sādhu kho tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Kathañca, ānanda, atītaṃ anvāgameti…pe… evaṃ kho, ānanda, atītaṃ anvāgameti. Kathañca, ānanda, atītaṃ nānvāgameti…pe… evaṃ kho, ānanda, atītaṃ nānvāgameti. Kathañca, ānanda, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ paṭikaṅkhati. Kathañca, ānanda, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ nappaṭikaṅkhati. Kathañca, ānanda, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu saṃhīrati. Kathañca, ānanda, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu na saṃhīrati.

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Ānandabhaddekarattasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Mahākaccānabhaddekarattasuttaṃ

279. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo [tapodā (sī.)] tenupasaṅkami gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno [sukkhāpayamāno (ka.)]. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ samiddhiṃ etadavoca – ‘‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’’ti? ‘‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’’ti? ‘‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’’ti? ‘‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’’ti? ‘‘Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’’ti. Idamavoca sā devatā; idaṃ vatvā tatthevantaradhāyi.



278. "善哉，善哉，阿难！阿难，你善巧地为比丘们以法语开示、劝导、鼓励、令欢喜，宣说一夜贤者的摘要和详解 -
"不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。"
"阿难，如何追忆过去...（中略）...阿难，这就是追忆过去。阿难，如何不追忆过去...（中略）...阿难，这就是不追忆过去。阿难，如何期盼未来...（中略）...阿难，这就是期盼未来。阿难，如何不期盼未来...（中略）...阿难，这就是不期盼未来。阿难，如何在现在诸法中动摇...（中略）...阿难，这就是在现在诸法中动摇。阿难，如何在现在诸法中不动摇...（中略）...阿难，这就是在现在诸法中不动摇。
"不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。"
世尊如是说。尊者阿难满意欢喜世尊所说。
第二 阿难一夜贤者经终
3. 摩诃迦旃延一夜贤者经
279. 如是我闻：一时，世尊住在王舍城（现今印度比哈尔邦巴特那市附近）温泉精舍。那时，尊者三弥提在后夜起来，去温泉沐浴身体。在温泉沐浴身体后，上岸穿一件衣服站着擦干身体。这时，一位天神在深夜里以殊胜的容色照亮整个温泉，来到尊者三弥提那里，来到后站在一旁。站在一旁的那位天神对尊者三弥提说："比丘，你记得一夜贤者的摘要和详解吗？""贤友，我不记得一夜贤者的摘要和详解。贤友，你记得一夜贤者的摘要和详解吗？""比丘，我也不记得一夜贤者的摘要和详解。比丘，你记得一夜贤者的偈颂吗？""贤友，我不记得一夜贤者的偈颂。贤友，你记得一夜贤者的偈颂吗？""比丘，我也不记得一夜贤者的偈颂。比丘，你应学习一夜贤者的摘要和详解；比丘，你应熟习一夜贤者的摘要和详解；比丘，你应记住一夜贤者的摘要和详解。比丘，一夜贤者的摘要和详解是有意义的，是梵行的基础。"那位天神说了这些话后，就在那里消失了。

280. Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca –

‘‘Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’’’ti?

‘‘Evaṃ vutte ahaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti? ‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, sā devatā; idaṃ vatvā tatthevantaradhāyi. Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū’’ti. ‘‘Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā samiddhi bhagavato paccassosi. Bhagavā etadavoca –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

Idamavoca bhagavā; idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ , acirapakkantassa bhagavato, etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.



280. 那时，尊者三弥提在那夜过后来到世尊那里，来到后礼拜世尊，然后坐在一旁。坐在一旁的尊者三弥提对世尊说：
"尊者，我在后夜起来，去温泉沐浴身体。在温泉沐浴身体后，上岸穿一件衣服站着擦干身体。尊者，这时一位天神在深夜里以殊胜的容色照亮整个温泉，来到我这里，来到后站在一旁。站在一旁的那位天神对我说：'比丘，你记得一夜贤者的摘要和详解吗？'"
"尊者，我这样对那位天神说：'贤友，我不记得一夜贤者的摘要和详解。贤友，你记得一夜贤者的摘要和详解吗？''比丘，我也不记得一夜贤者的摘要和详解。比丘，你记得一夜贤者的偈颂吗？''贤友，我不记得一夜贤者的偈颂。贤友，你记得一夜贤者的偈颂吗？''比丘，我也不记得一夜贤者的偈颂。比丘，你应学习一夜贤者的摘要和详解；比丘，你应熟习一夜贤者的摘要和详解；比丘，你应记住一夜贤者的摘要和详解。比丘，一夜贤者的摘要和详解是有意义的，是梵行的基础。'尊者，那位天神说了这些话后，就在那里消失了。尊者，请世尊为我讲说一夜贤者的摘要和详解。"
"那么，比丘，你听着，好好作意，我将宣说。""是的，尊者。"尊者三弥提回答世尊。世尊如是说：
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
世尊说了这些。说完后，善逝从座位起来进入精舍。那时，在世尊离开不久，那些比丘想："贤友们，世尊简略地说了摘要，没有详细解释其意义就从座位起来进入精舍 -
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
"谁能详细解释世尊简略说的这个摘要的意义呢？"
那时，那些比丘想："尊者摩诃迦旃延受到导师的赞叹，也受到有智慧的同梵行者的尊敬；尊者摩诃迦旃延能够详细解释世尊简略说的这个摘要的意义。我们应该去尊者摩诃迦旃延那里，去后向尊者摩诃迦旃延请教这个意义。"

281. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no , āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti.

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī.)]. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.

‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthuceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’’ti [agarukaritvā (sī. syā. kaṃ. pī.)].

‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –



281. 那时，那些比丘来到尊者摩诃迦旃延那里，来到后与尊者摩诃迦旃延互相问候。寒暄叙旧后，坐在一旁。坐在一旁的那些比丘对尊者摩诃迦旃延说："贤友迦旃延，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
"不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。"
"贤友迦旃延，在世尊离开不久，我们想：'贤友们，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
"不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。"
"谁能详细解释世尊简略说的这个摘要的意义呢？'贤友迦旃延，我们想：'尊者摩诃迦旃延受到导师的赞叹，也受到有智慧的同梵行者的尊敬；尊者摩诃迦旃延能够详细解释世尊简略说的这个摘要的意义。我们应该去尊者摩诃迦旃延那里，去后向尊者摩诃迦旃延请教这个意义。'请尊者摩诃迦旃延解释。"
"贤友们，就像一个寻求实木的人，想要实木，在寻找实木时，遇到一棵大树站立着，有实木，却越过了根，越过了树干，认为应该在枝叶中寻找实木；你们也是如此，在导师面前却越过了世尊，认为应该向我们请教这个意义。贤友们，那位世尊知道应知的，见到应见的，他是眼，他是智，他是法，他是梵，他是说者，他是宣说者，他是义的阐明者，他是甘露的施与者，他是法主，他是如来。那正是你们应该向世尊请教这个意义的时候，世尊怎么解释，你们就应该怎么记住。"
"确实，贤友迦旃延，那位世尊知道应知的，见到应见的，他是眼，他是智，他是法，他是梵，他是说者，他是宣说者，他是义的阐明者，他是甘露的施与者，他是法主，他是如来。那正是我们应该向世尊请教这个意义的时候，世尊怎么解释，我们就应该怎么记住。但是尊者摩诃迦旃延受到导师的赞叹，也受到有智慧的同梵行者的尊敬；尊者摩诃迦旃延能够详细解释世尊简略说的这个摘要的意义。请尊者摩诃迦旃延不要嫌麻烦解释。"
"那么，贤友们，你们听着，好好作意，我将宣说。""是的，贤友。"那些比丘回答尊者摩诃迦旃延。尊者摩诃迦旃延如是说：
"贤友们，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
"不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。"
贤友们，我如此理解世尊简略说的这个摘要的详细意义 -

282. ‘‘Kathañca, āvuso, atītaṃ anvāgameti? Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha chandarāgappaṭibaddhaṃ [chandarāgappaṭibandhaṃ (ka.)] hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti. Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti… iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti – evaṃ kho, āvuso, atītaṃ anvāgameti.

‘‘Kathañca , āvuso, atītaṃ nānvāgameti? Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti. Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti… iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti – evaṃ kho, āvuso, atītaṃ nānvāgameti.

283. ‘‘Kathañca , āvuso, anāgataṃ paṭikaṅkhati? Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati. Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti… iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati.

‘‘Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati? Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati , cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati. Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti… iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati.



282. "贤友们，如何追忆过去？'过去我有如是眼，如是色'- 识与欲贪相应，因识与欲贪相应而喜爱它，因喜爱它而追忆过去。'过去我有如是耳，如是声'...（中略）...'过去我有如是鼻，如是香'...'过去我有如是舌，如是味'...'过去我有如是身，如是触'...'过去我有如是意，如是法'- 识与欲贪相应，因识与欲贪相应而喜爱它，因喜爱它而追忆过去 - 贤友们，这就是追忆过去。
贤友们，如何不追忆过去？'过去我有如是眼，如是色'- 识不与欲贪相应，因识不与欲贪相应而不喜爱它，因不喜爱它而不追忆过去。'过去我有如是耳，如是声'...（中略）...'过去我有如是鼻，如是香'...'过去我有如是舌，如是味'...'过去我有如是身，如是触'...'过去我有如是意，如是法'- 识不与欲贪相应，因识不与欲贪相应而不喜爱它，因不喜爱它而不追忆过去 - 贤友们，这就是不追忆过去。
283. "贤友们，如何期盼未来？'未来我将有如是眼，如是色'- 为了获得未获得的，心生希求，因心的希求而喜爱它，因喜爱它而期盼未来。'未来我将有如是耳，如是声'...（中略）...'未来我将有如是鼻，如是香'...'未来我将有如是舌，如是味'...'未来我将有如是身，如是触'...'未来我将有如是意，如是法'- 为了获得未获得的，心生希求，因心的希求而喜爱它，因喜爱它而期盼未来 - 贤友们，这就是期盼未来。
贤友们，如何不期盼未来？'未来我将有如是眼，如是色'- 为了获得未获得的，心不生希求，因心不希求而不喜爱它，因不喜爱它而不期盼未来。'未来我将有如是耳，如是声'...（中略）...'未来我将有如是鼻，如是香'...'未来我将有如是舌，如是味'...'未来我将有如是身，如是触'...'未来我将有如是意，如是法'- 为了获得未获得的，心不生希求，因心不希求而不喜爱它，因不喜爱它而不期盼未来 - 贤友们，这就是不期盼未来。

284. ‘‘Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati? Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati. Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā… yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati.

‘‘Kathañca , āvuso, paccuppannesu dhammesu na saṃhīrati? Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati. Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā… yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati.



284. "贤友们，如何在现在诸法中动摇？贤友们，眼和色 - 这两者是现在的。如果在这现在中，识与欲贪相应，因识与欲贪相应而喜爱它，因喜爱它而在现在诸法中动摇。贤友们，耳和声...（中略）...贤友们，鼻和香...贤友们，舌和味...贤友们，身和触...贤友们，意和法 - 这两者是现在的。如果在这现在中，识与欲贪相应，因识与欲贪相应而喜爱它，因喜爱它而在现在诸法中动摇 - 贤友们，这就是在现在诸法中动摇。
贤友们，如何在现在诸法中不动摇？贤友们，眼和色 - 这两者是现在的。如果在这现在中，识不与欲贪相应，因识不与欲贪相应而不喜爱它，因不喜爱它而在现在诸法中不动摇。贤友们，耳和声...（中略）...贤友们，鼻和香...贤友们，舌和味...贤友们，身和触...贤友们，意和法 - 这两者是现在的。如果在这现在中，识不与欲贪相应，因识不与欲贪相应而不喜爱它，因不喜爱它而在现在诸法中不动摇 - 贤友们，这就是在现在诸法中

285. ‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso, cevetassa attho. Evañca naṃ dhārethā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahākaccānabhaddekarattasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Lomasakaṅgiyabhaddekarattasuttaṃ



285. "贤友们，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
'不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。'
贤友们，我如此理解世尊简略说的这个摘要的详细意义。如果你们想要的话，可以去亲自向世尊请教这个意义，世尊怎么解释，你们就应该怎么记住。"
那时，那些比丘欢喜赞叹尊者摩诃迦旃延的话，从座位起来去世尊那里，去到后礼拜世尊，然后坐在一旁。坐在一旁的那些比丘对世尊说："尊者，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
'不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。'
尊者，在世尊离开不久，我们想：'贤友们，世尊简略地说了这个摘要，没有详细解释其意义就从座位起来进入精舍 -
'不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。'
'谁能详细解释世尊简略说的这个摘要的意义呢？'尊者，我们想：'尊者摩诃迦旃延受到导师的赞叹，也受到有智慧的同梵行者的尊敬；尊者摩诃迦旃延能够详细解释世尊简略说的这个摘要的意义。我们应该去尊者摩诃迦旃延那里，去后向尊者摩诃迦旃延请教这个意义。'尊者，我们就去了尊者摩诃迦旃延那里，去后向尊者摩诃迦旃延请教了这个意义。尊者，尊者摩诃迦旃延用这些方法、这些词句、这些文字为我们解释了其意义。"
"比丘们，摩诃迦旃延是智者；比丘们，摩诃迦旃延是大智慧者。比丘们，如果你们向我请教这个意义，我也会像摩诃迦旃延那样解释。这就是其意义，你们应该这样记住。"
世尊如是说。那些比丘满意欢喜世尊所说。
第三 摩诃迦旃延一夜贤者经终
4. 卢摩萨甘基耶一夜贤者经

286. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lomasakaṅgiyo [lomasakakaṅgiyo (ṭīkā)] sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho candano devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāyasmā lomasakaṅgiyo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho candano devaputto āyasmantaṃ lomasakaṅgiyaṃ etadavoca – ‘‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’’ti? ‘‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’’ti? ‘‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’’ti? ‘‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’’ti? ‘‘Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā’’ti. ‘‘Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā’’ti? ‘‘Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ , bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’’ti. Idamavoca candano devaputto. Idaṃ vatvā tatthevantaradhāyi.



286. 如是我闻：一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂附近)祇树给孤独园。那时，尊者卢摩萨甘基耶住在释迦族的迦毗罗卫城(现今尼泊尔蓝毗尼附近)尼拘律园。那时，天子旃陀那在深夜里以殊胜的容色照亮整个尼拘律园，来到尊者卢摩萨甘基耶那里，来到后站在一旁。站在一旁的天子旃陀那对尊者卢摩萨甘基耶说："比丘，你记得一夜贤者的摘要和详解吗？""贤友，我不记得一夜贤者的摘要和详解。贤友，你记得一夜贤者的摘要和详解吗？""比丘，我也不记得一夜贤者的摘要和详解。比丘，你记得一夜贤者的偈颂吗？""贤友，我不记得一夜贤者的偈颂。贤友，你记得一夜贤者的偈颂吗？""比丘，我记得一夜贤者的偈颂。""贤友，你是如何记得一夜贤者的偈颂的？""比丘，有一次世尊住在三十三天的圆生树下的黄金石上。在那里，世尊为三十三天的诸天说了一夜贤者的摘要和详解：
'不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。'
比丘，我就是这样记得一夜贤者的偈颂。比丘，你应学习一夜贤者的摘要和详解；比丘，你应熟习一夜贤者的摘要和详解；比丘，你应记住一夜贤者的摘要和详解。比丘，一夜贤者的摘要和详解是有意义的，是梵行的基础。"天子旃陀那说了这些话后，就在那里消失了。

287. Atha kho āyasmā lomasakaṅgiyo tassā rattiyā accayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā lomasakaṅgiyo bhagavantaṃ etadavoca –

‘‘Ekamidāhaṃ, bhante, samayaṃ sakkesu viharāmi kapilavatthusmiṃ nigrodhārāme. Atha kho, bhante, aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhante, so devaputto maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti? Evaṃ vutte ahaṃ, bhante, taṃ devaputtaṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? ‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti? ‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ‘Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā’ti. ‘Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā’ti? Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ . Tatra kho bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

‘‘Atītaṃ nānvāgameyya…pe…

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

‘‘Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, so devaputto; idaṃ vatvā tatthevantaradhāyi. Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū’’ti.



287. 那时，尊者卢摩萨甘基耶在那夜过后，收拾住处，拿起衣钵，向舍卫城出发游行。他渐次游行，来到舍卫城祇树给孤独园世尊那里，来到后礼拜世尊，然后坐在一旁。坐在一旁的尊者卢摩萨甘基耶对世尊说：
"尊者，有一次我住在释迦族的迦毗罗卫城尼拘律园。尊者，那时一位天子在深夜里以殊胜的容色照亮整个尼拘律园，来到我这里，来到后站在一旁。尊者，站在一旁的那位天子对我说：'比丘，你记得一夜贤者的摘要和详解吗？'尊者，我这样对那位天子说：'贤友，我不记得一夜贤者的摘要和详解。贤友，你记得一夜贤者的摘要和详解吗？''比丘，我也不记得一夜贤者的摘要和详解。比丘，你记得一夜贤者的偈颂吗？''贤友，我不记得一夜贤者的偈颂。贤友，你记得一夜贤者的偈颂吗？''比丘，我记得一夜贤者的偈颂。''贤友，你是如何记得一夜贤者的偈颂的？''比丘，有一次世尊住在三十三天的圆生树下的黄金石上。在那里，世尊为三十三天的诸天说了一夜贤者的摘要和详解：
'不应追忆过去...（中略）...
彼实一夜贤者，寂静牟尼所说。'
比丘，我就是这样记得一夜贤者的偈颂。比丘，你应学习一夜贤者的摘要和详解；比丘，你应熟习一夜贤者的摘要和详解；比丘，你应记住一夜贤者的摘要和详解。比丘，一夜贤者的摘要和详解是有意义的，是梵行的基础。'尊者，那位天子说了这些话后，就在那里消失了。尊者，请世尊为我讲说一夜贤者的摘要和详解。"

288. ‘‘Jānāsi pana tvaṃ, bhikkhu, taṃ devaputta’’nti? ‘‘Na kho ahaṃ, bhante, jānāmi taṃ devaputta’’nti. ‘‘Candano nāma so, bhikkhu, devaputto. Candano, bhikkhu, devaputto aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.)] manasikatvā sabbacetasā [sabbaṃ cetaso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti. Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā lomasakaṅgiyo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā;

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate muni’’.

‘‘Kathañca, bhikkhu, atītaṃ anvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ anvāgameti. Kathañca , bhikkhu, atītaṃ nānvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ nānvāgameti. Kathañca, bhikkhu, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ paṭikaṅkhati. Kathañca, bhikkhu, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ nappaṭikaṅkhati. Kathañca, bhikkhu, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu saṃhīrati. Kathañca, bhikkhu, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu na saṃhīrati.

‘‘Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

‘‘Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī’’ti.

Idamavoca bhagavā. Attamano āyasmā lomasakaṅgiyo bhagavato bhāsitaṃ abhinandīti.

Lomasakaṅgiyabhaddekarattasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Cūḷakammavibhaṅgasuttaṃ [subhasuttantipi vuccati]

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

‘‘Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā? Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā [bahvābādhā (syā. kaṃ. ka.)], dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto [paññāvanto (sī. pī.)]. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā’’ti?

‘‘Kammassakā , māṇava, sattā kammadāyādā kammayonī kammabandhū [kammayoni kammabandhu (sī.)] kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ – hīnappaṇītatāyāti. Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyya’’nti.



288. "比丘，你认识那位天子吗？""尊者，我不认识那位天子。""比丘，那位天子名叫旃陀那。比丘，天子旃陀那专注、用心、全神贯注、倾听法。那么，比丘，你听着，好好作意，我将宣说。""是的，尊者。"尊者卢摩萨甘基耶回答世尊。世尊如是说：
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
"比丘，如何追忆过去...（中略）...比丘，这就是追忆过去。比丘，如何不追忆过去...（中略）...比丘，这就是不追忆过去。比丘，如何期盼未来...（中略）...比丘，这就是期盼未来。比丘，如何不期盼未来...（中略）...比丘，这就是不期盼未来。比丘，如何在现在诸法中动摇...（中略）...比丘，这就是在现在诸法中动摇。比丘，如何在现在诸法中不动摇...（中略）...比丘，这就是在现在诸法中不动摇。
"不应追忆过去，不应期盼未来；
过去已经逝去，未来尚未到来。
现在之法当下，处处以慧观察；
不动摇不动转，智者应增长之。
今日应勤精进，谁知明日死亡？
无人能与死神，及其大军讨价。
如是住而精进，日夜不懈怠者；
彼实一夜贤者，寂静牟尼所说。"
世尊如是说。尊者卢摩萨甘基耶满意欢喜世尊所说。
第四 卢摩萨甘基耶一夜贤者经终
5. 小业分别经 [也称为须婆经]
289. 如是我闻：一时，世尊住在舍卫城祇树给孤独园。那时，青年须婆·都提子来到世尊那里，来到后与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的青年须婆·都提子对世尊说：
"乔达摩先生，是什么因、什么缘，使得同为人类的众生中，可见到卑贱与高贵？乔达摩先生，可见到人寿命短，可见到寿命长；可见到多病，可见到少病；可见到丑陋，可见到美丽；可见到无势力，可见到大势力；可见到贫穷，可见到富有；可见到出身低贱，可见到出身高贵；可见到愚笨，可见到有智慧。乔达摩先生，是什么因、什么缘，使得同为人类的众生中，可见到卑贱与高贵？"
"青年，众生是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。业使众生分别为卑贱与高贵。""我不完全理解乔达摩先生简略说的、未详细解释其意义的这番话的详细意义。请乔达摩先生为我说法，使我能理解乔达摩先生简略说的、未详细解释其意义的这番话的详细意义。"

290. ‘‘Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu [sabbapāṇabhūtesu (sī. ka.)]. So tena kammena evaṃ samattena evaṃ samādinnena [samādiṇṇena (pī. ka.)] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appāyuko hoti. Appāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dīghāyuko hoti. Dīghāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

291. ‘‘Idha , māṇava, ekacco itthī vā puriso vā sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati bavhābādho hoti. Bavhābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – sattānaṃ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appābādho hoti. Appābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

292. ‘‘Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. Dubbaṇṇasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – kodhano hoti upāyāsabahulo; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati pāsādiko hoti. Pāsādikasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.



290. "那么，青年，你听着，好好作意，我将宣说。""是的，先生。"青年须婆·都提子回答世尊。世尊如是说：
"青年，这里有些人，无论男女，是杀生者，残忍嗜血，专事杀戮打击，对众生毫无慈悲。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会短命。青年，这就是导致短命的行为，即：是杀生者，残忍嗜血，专事杀戮打击，对众生毫无慈悲。
青年，这里有些人，无论男女，断除杀生，远离杀生，放下棍杖，放下刀剑，有惭有愧，对一切众生怀有慈悲心而住。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会长寿。青年，这就是导致长寿的行为，即：断除杀生，远离杀生，放下棍杖，放下刀剑，有惭有愧，对一切众生怀有慈悲心而住。
291. 青年，这里有些人，无论男女，习惯伤害众生，用手或土块或棍棒或刀剑。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会多病。青年，这就是导致多病的行为，即：习惯伤害众生，用手或土块或棍棒或刀剑。
青年，这里有些人，无论男女，习惯不伤害众生，不用手或土块或棍棒或刀剑。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会少病。青年，这就是导致少病的行为，即：习惯不伤害众生，不用手或土块或棍棒或刀剑。
292. 青年，这里有些人，无论男女，易怒多恼，即使被稍微责备也会生气、发怒、嗔恨、敌对，显露出愤怒、憎恨和不满。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会丑陋。青年，这就是导致丑陋的行为，即：易怒多恼，即使被稍微责备也会生气、发怒、嗔恨、敌对，显露出愤怒、憎恨和不满。
青年，这里有些人，无论男女，不易怒不多恼，即使被多次责备也不会生气、不会发怒、不会嗔恨、不会敌对，不显露出愤怒、憎恨和不满。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会美丽。青年，这就是导致美丽的行为，即：不易怒不多恼，即使被多次责备也不会生气、不会发怒、不会嗔恨、不会敌对

293. ‘‘Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appesakkho hoti. Appesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahesakkho hoti. Mahesakkhasaṃvattanikā esā, māṇava , paṭipadā yadidaṃ – anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.

294. ‘‘Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appabhogo hoti. Appabhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahābhogo hoti. Mahābhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.



293. "青年，这里有些人，无论男女，是嫉妒者；对他人的利养、恭敬、尊重、崇拜、礼敬、供养生起嫉妒、憎恨、怀恨。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会无势力。青年，这就是导致无势力的行为，即：是嫉妒者；对他人的利养、恭敬、尊重、崇拜、礼敬、供养生起嫉妒、憎恨、怀恨。
青年，这里有些人，无论男女，不是嫉妒者；对他人的利养、恭敬、尊重、崇拜、礼敬、供养不生起嫉妒、不憎恨、不怀恨。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会有大势力。青年，这就是导致有大势力的行为，即：不是嫉妒者；对他人的利养、恭敬、尊重、崇拜、礼敬、供养不生起嫉妒、不憎恨、不怀恨。
294. 青年，这里有些人，无论男女，不是施与者，不给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处和灯具。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会贫穷。青年，这就是导致贫穷的行为，即：不是施与者，不给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处和灯具。
青年，这里有些人，无论男女，是施与者，给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处和灯具。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会富有。青年，这就是导致富有的行为，即：是施与者，给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处和灯具。

295. ‘‘Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī – abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Nīcakulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – thaddho hoti atimānī; abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti.

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati uccākulīno hoti. Uccākulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.

296. ‘‘Idha, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati duppañño hoti. Duppaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’’’ti?

‘‘Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahāpañño hoti. Mahāpaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ , kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’’’ti?



295. "青年，这里有些人，无论男女，傲慢自大，对应该礼敬的人不礼敬，对应该起立迎接的人不起立迎接，对应该让座的人不让座，对应该让路的人不让路，对应该尊重的人不尊重，对应该恭敬的人不恭敬，对应该尊敬的人不尊敬，对应该供养的人不供养。他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会出身低贱。青年，这就是导致出身低贱的行为，即：傲慢自大，对应该礼敬的人不礼敬，对应该起立迎接的人不起立迎接，对应该让座的人不让座，对应该让路的人不让路，对应该尊重的人不尊重，对应该恭敬的人不恭敬，对应该尊敬的人不尊敬，对应该供养的人不供养。
青年，这里有些人，无论男女，不傲慢不自大，对应该礼敬的人礼敬，对应该起立迎接的人起立迎接，对应该让座的人让座，对应该让路的人让路，对应该尊重的人尊重，对应该恭敬的人恭敬，对应该尊敬的人尊敬，对应该供养的人供养。他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会出身高贵。青年，这就是导致出身高贵的行为，即：不傲慢不自大，对应该礼敬的人礼敬，对应该起立迎接的人起立迎接，对应该让座的人让座，对应该让路的人让路，对应该尊重的人尊重，对应该恭敬的人恭敬，对应该尊敬的人尊敬，对应该供养的人供养。
296. 青年，这里有些人，无论男女，去到沙门或婆罗门那里不请教：'尊者，什么是善，什么是不善；什么是有罪，什么是无罪；什么应该修习，什么不应该修习；我做什么会长期导致不利与痛苦，我做什么会长期导致利益与快乐？'他以这样完成、这样执行的业，身坏命终后，生于恶趣、恶道、堕处、地狱。如果身坏命终后没有生于恶趣、恶道、堕处、地狱，而来到人间，无论生在何处都会愚笨。青年，这就是导致愚笨的行为，即：去到沙门或婆罗门那里不请教：'尊者，什么是善，什么是不善；什么是有罪，什么是无罪；什么应该修习，什么不应该修习；我做什么会长期导致不利与痛苦，我做什么会长期导致利益与快乐？'
青年，这里有些人，无论男女，去到沙门或婆罗门那里请教：'尊者，什么是善，什么是不善；什么是有罪，什么是无罪；什么应该修习，什么不应该修习；我做什么会长期导致不利与痛苦，我做什么会长期导致利益与快乐？'他以这样完成、这样执行的业，身坏命终后，生于善趣、天界。如果身坏命终后没有生于善趣、天界，而来到人间，无论生在何处都会有大智慧。青年，这就是导致有大智慧的行为，即：去到沙门或婆罗门那里请教：'尊者，什么是善，什么是不善；什么是有罪，什么是无罪；什么应该修习，什么不应该修习；我做什么会长期导致不利与痛苦，我做什么会长期导致利益与快乐？'

297. ‘‘Iti kho, māṇava, appāyukasaṃvattanikā paṭipadā appāyukattaṃ upaneti, dīghāyukasaṃvattanikā paṭipadā dīghāyukattaṃ upaneti; bavhābādhasaṃvattanikā paṭipadā bavhābādhattaṃ upaneti, appābādhasaṃvattanikā paṭipadā appābādhattaṃ upaneti; dubbaṇṇasaṃvattanikā paṭipadā dubbaṇṇattaṃ upaneti, pāsādikasaṃvattanikā paṭipadā pāsādikattaṃ upaneti; appesakkhasaṃvattanikā paṭipadā appesakkhattaṃ upaneti, mahesakkhasaṃvattanikā paṭipadā mahesakkhattaṃ upaneti; appabhogasaṃvattanikā paṭipadā appabhogattaṃ upaneti, mahābhogasaṃvattanikā paṭipadā mahābhogattaṃ upaneti; nīcakulīnasaṃvattanikā paṭipadā nīcakulīnattaṃ upaneti, uccākulīnasaṃvattanikā paṭipadā uccākulīnattaṃ upaneti; duppaññasaṃvattanikā paṭipadā duppaññattaṃ upaneti, mahāpaññasaṃvattanikā paṭipadā mahāpaññattaṃ upaneti. Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ – hīnappaṇītatāyā’’ti.

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

Cūḷakammavibhaṅgasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Mahākammavibhaṅgasuttaṃ

298. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṃ viharati. Atha kho potaliputto paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho potaliputto paribbājako āyasmantaṃ samiddhiṃ etadavoca – ‘‘sammukhā metaṃ, āvuso samiddhi, samaṇassa gotamassa sutaṃ, sammukhā paṭiggahitaṃ – ‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva sacca’nti. Atthi ca sā [atthi cesā (sī. ka.)] samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī’’ti? ‘‘Mā hevaṃ, āvuso potaliputta, avaca; (mā hevaṃ, āvuso potaliputta, avaca;) [( ) syā. kaṃ. potthakesu natthi] mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya – ‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva sacca’nti. Atthi ca kho [atthi ceva kho (sī. ka.)] sā, āvuso, samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī’’ti. ‘‘Kīvaciraṃ pabbajitosi, āvuso samiddhī’’ti? ‘‘Na ciraṃ, āvuso! Tīṇi vassānī’’ti. ‘‘Ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma, yatra hi nāma evaṃnavo bhikkhu [navakena bhikkhunā (ka.)] satthāraṃ parirakkhitabbaṃ maññissati. Sañcetanikaṃ, āvuso samiddhi, kammaṃ katvā kāyena vācāya manasā kiṃ so vediyatī’’ti? ‘‘Sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhaṃ so vediyatī’’ti. Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṃ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.



297. "青年，就这样，导致短命的行为引向短命，导致长寿的行为引向长寿；导致多病的行为引向多病，导致少病的行为引向少病；导致丑陋的行为引向丑陋，导致美丽的行为引向美丽；导致无势力的行为引向无势力，导致大势力的行为引向大势力；导致贫穷的行为引向贫穷，导致富有的行为引向富有；导致出身低贱的行为引向出身低贱，导致出身高贵的行为引向出身高贵；导致愚笨的行为引向愚笨，导致有大智慧的行为引向有大智慧。青年，众生是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。业使众生分别为卑贱与高贵。"
听了这些，青年须婆·都提子对世尊说："太好了，乔达摩先生！太好了，乔达摩先生！乔达摩先生，就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，乔达摩先生以种种方便阐明了法。我皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞，从今日起终生皈依。"
第五 小业分别经终
6. 大业分别经
298. 如是我闻：一时，世尊住在王舍城(现今印度比哈尔邦巴特那市附近)竹林栗鼠feeding-ground。那时，尊者三弥提住在森林小屋。那时，游行者波塔利子在散步、漫步时来到尊者三弥提那里，来到后与尊者三弥提互相问候。寒暄叙旧后，坐在一旁。坐在一旁的游行者波塔利子对尊者三弥提说："朋友三弥提，我亲耳听到、亲自领受沙门乔达摩这样说：'身业是虚妄的，语业是虚妄的，只有意业是真实的。'还有一种定，入此定者什么也不感受。""朋友波塔利子，不要这样说，不要这样说，不要诽谤世尊。诽谤世尊是不好的。世尊不会这样说：'身业是虚妄的，语业是虚妄的，只有意业是真实的。'朋友，确实有一种定，入此定者什么也不感受。""朋友三弥提，你出家多久了？""朋友，不久，三年。""那么现在我们对长老比丘们该说什么呢？连这样的新比丘都认为应该保护导师。朋友三弥提，一个人故意以身、语、意造业，他感受什么？""朋友波塔利子，一个人故意以身、语、意造业，他感受痛苦。"于是，游行者波塔利子对尊者三弥提所说既不欢喜也不反对，不欢喜也不反对后，从座位起身离开。

299. Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ āyasmato ānandassa ārocesi.

Evaṃ vutte, āyasmā ānando āyasmantaṃ samiddhiṃ etadavoca – ‘‘atthi kho idaṃ, āvuso samiddhi, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘dassanampi kho ahaṃ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṃ kathāsallāpaṃ? Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṃsena byākato’’ti. Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca – ‘‘sace pana [kiṃ pana (ka.)], bhante, āyasmatā samiddhinā idaṃ sandhāya bhāsitaṃ – yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’nti.



299. 那时，者波塔利子离开不久，尊者三弥提来到尊者阿难那里，来到后与尊者阿难互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者三弥提将与者波塔利子的全部谈话内容告诉了尊者阿难。
听了这些，尊者阿难对尊者三弥提说："朋友三弥提，这里有值得向世尊报告的谈话。来吧，朋友三弥提，我们去见世尊；去后，我们将此事告诉世尊。世尊如何解释，我们就如何记住。""是的，朋友。"尊者三弥提回答尊者阿难。
于是尊者阿难和尊者三弥提来到世尊那里，来到后礼拜世尊，然后坐在一旁。坐在一旁的尊者阿难将尊者三弥提与者波塔利子的全部谈话内容告诉了世尊。听了这些，世尊对尊者阿难说："阿难，我甚至不记得见过者波塔利子，更何况这样的谈话？这个愚人三弥提对**者波塔利子应该分别解答的问题却一概回答。"听了这些，尊者优陀夷对世尊说："尊者，如果尊者三弥提是指这个意思而说的：'凡是所感受的，那都是苦'。"

300. Atha kho [evaṃ vutte (syā. kaṃ.)] bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘passasi no tvaṃ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṃ [ummaggaṃ (sī. syā. kaṃ. pī.), umaṅgaṃ (ka.)]? Aññāsiṃ kho ahaṃ, ānanda – ‘idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti. Ādiṃyeva [ādisova (sī. pī.), ādiyeva (ka.)], ānanda, potaliputtena paribbājakena tisso vedanā pucchitā. Sacāyaṃ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya – ‘sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā sukhavedanīyaṃ sukhaṃ so vedayati; sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhavedanīyaṃ dukkhaṃ so vedayati; sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatī’ti. Evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā (byākaramāno) [( ) natthi (sī. syā. kaṃ. pī.)] byākareyya. Api ca, ānanda, ke ca [keci (ka.)] aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṃ jānissanti? Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṃ vibhajantassā’’ti.

‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā mahākammavibhaṅgaṃ vibhajeyya . Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

‘‘Cattārome, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

‘‘Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

‘‘Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.



300. 那时，世尊对尊者阿难说："阿难，你看到这个愚人优陀夷的错误吗？阿难，我知道'这个愚人优陀夷现在冒出来会不恰当地冒出来'。阿难，一开始者波塔利子问的是三种感受。阿难，如果这个愚人三弥提被者波塔利子这样问时这样回答：'朋友波塔利子，一个人故意以身、语、意造作应感受乐的业，他感受乐；朋友波塔利子，一个人故意以身、语、意造作应感受苦的业，他感受苦；朋友波塔利子，一个人故意以身、语、意造作应感受不苦不乐的业，他感受不苦不乐。'阿难，如果这个愚人三弥提这样回答**者波塔利子，就会正确回答。但是，阿难，那些愚昧无知的其他外道游行者怎么会知道如来的大业分别呢？阿难，如果你们听如来解说大业分别就好了。"
"世尊，现在是时候了，善逝，现在是时候了，请世尊解说大业分别。听了世尊的话，比丘们会记住的。""那么，阿难，你听着，好好作意，我将宣说。""是的，尊者。"尊者阿难回答世尊。世尊如是说：
"阿难，有四种人存在于世间。哪四种？阿难，这里有一种人杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。他身坏命终后，生于恶趣、恶道、堕处、地狱。
阿难，这里又有一种人杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。他身坏命终后，生于善趣、天界。
阿难，这里有一种人远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、正见。他身坏命终后，生于善趣、天界。
阿难，这里又有一种人远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、正见。他身坏命终后，生于恶趣、恶道、堕处、地狱。

301. ‘‘Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati – idha pāṇātipātiṃ adinnādāyiṃ kāmesumicchācāriṃ musāvādiṃ pisuṇavācaṃ pharusavācaṃ samphappalāpiṃ abhijjhāluṃ byāpannacittaṃ micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. So evamāha – ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko. Amāhaṃ [apāhaṃ (sī. pī. ka.) amuṃ + ahaṃ = amāhaṃ-iti padavibhāgo] puggalaṃ addasaṃ idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti. So evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ye evaṃ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti [micchā te sañjānanti (ka.)]. Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā [parāmassa (sī. pī.)] abhinivissa voharati – ‘idameva saccaṃ, moghamañña’’’nti.

‘‘Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ. So evamāha – ‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti. So evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti. Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’’’nti.

‘‘Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ kāmesumicchācārā paṭivirataṃ musāvādā paṭivirataṃ pisuṇāya vācāya paṭivirataṃ pharusāya vācāya paṭivirataṃ samphappalāpā paṭivirataṃ anabhijjhāluṃ abyāpannacittaṃ sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ. So evamāha – ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti. So evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti. Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’’’nti.


301. "阿难，这里有某个沙门或婆罗门，通过精进、努力、专注、不放逸、正确作意，达到这样的心定：当心专注时，以清净超人的天眼见到那个人——在此杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见，身坏命终后，见他生于恶趣、恶道、堕处、地狱。他这样说：'确实有恶业，确实有恶行的果报。我见到那个人在此杀生、偷盗......邪见，身坏命终后，见他生于恶趣、恶道、堕处、地狱。'他又这样说：'凡是杀生、偷盗......邪见的人，他们全都身坏命终后生于恶趣、恶道、堕处、地狱。那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的。'他就这样坚持、执著、固执于他自己所知、所见、所悟，宣称：'只有这才是真实的，其他都是虚妄的。'
阿难，这里又有某个沙门或婆罗门，通过精进、努力、专注、不放逸、正确作意，达到这样的心定：当心专注时，以清净超人的天眼见到那个人——在此杀生、偷盗......邪见，身坏命终后，见他生于善趣、天界。他这样说：'确实没有恶业，确实没有恶行的果报。我见到那个人在此杀生、偷盗......邪见，身坏命终后，见他生于善趣、天界。'他又这样说：'凡是杀生、偷盗......邪见的人，他们全都身坏命终后生于善趣、天界。那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的。'他就这样坚持、执著、固执于他自己所知、所见、所悟，宣称：'只有这才是真实的，其他都是虚妄的。'
阿难，这里有某个沙门或婆罗门，通过精进、努力、专注、不放逸、正确作意，达到这样的心定：当心专注时，以清净超人的天眼见到那个人——在此远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、正见，身坏命终后，见他生于善趣、天界。他这样说：'确实有善业，确实有善行的果报。我见到那个人在此远离杀生、远离偷盗......正见，身坏命终后，见他生于善趣、天界。'他又这样说：'凡是远离杀生、远离偷盗......正见的人，他们全都身坏命终后生于善趣、天界。那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的。'他就这样坚持、执著、固执于他自己所知、所见、所悟，宣称：'只有这才是真实的，其他都是虚妄的。'


‘‘Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati – idha pāṇātipātā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. So evamāha – ‘natthi kira, bho kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti. So evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti. Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’’’nti.



"阿难，这里又有某个沙门或婆罗门，通过精进、努力、专注、不放逸、正确作意，达到这样的心定：当心专注时，以清净超人的天眼见到那个人——在此远离杀生......正见，身坏命终后，见他生于恶趣、恶道、堕处、地狱。他这样说：'确实没有善业，确实没有善行的果报。我见到那个人在此远离杀生、远离偷盗......正见，身坏命终后，见他生于恶趣、恶道、堕处、地狱。'他又这样说：'凡是远离杀生、远离偷盗......正见的人，他们全都身坏命终后生于恶趣、恶道、堕处、地狱。那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的。'他就这样坚持、执著、固执于他自己所知、所见、所悟，宣称：'只有这才是真实的，其他都是虚妄的。'"

302. ‘‘Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha – ‘amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti idampissa anujānāmi; yañca kho so evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

‘‘Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha – ‘amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti idamassa anujānāmi; yañca kho so evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

‘‘Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha – ‘amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti idampissa anujānāmi; yañca kho so evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

‘‘Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha – ‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha – ‘amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti idamassa anujānāmi; yañca kho so evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi; yañca kho so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti idampissa nānujānāmi; yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamañña’nti idampissa nānujānāmi. Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.



302. "阿难，对于那个说'确实有恶业，确实有恶行的果报'的沙门或婆罗门，我同意他这一点；对于他说'我见到那个人在此杀生、偷盗......邪见，身坏命终后，见他生于恶趣、恶道、堕处、地狱'，我也同意他这一点；但是对于他说'凡是杀生、偷盗......邪见的人，他们全都身坏命终后生于恶趣、恶道、堕处、地狱'，我不同意他这一点；对于他说'那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的'，我也不同意他这一点；对于他坚持、执著、固执于他自己所知、所见、所悟，宣称'只有这才是真实的，其他都是虚妄的'，我也不同意他这一点。为什么呢？阿难，因为如来对大业分别的知见是不同的。
阿难，对于那个说'确实没有恶业，确实没有恶行的果报'的沙门或婆罗门，我不同意他这一点；但是对于他说'我见到那个人在此杀生、偷盗......邪见，身坏命终后，见他生于善趣、天界'，我同意他这一点；对于他说'凡是杀生、偷盗......邪见的人，他们全都身坏命终后生于善趣、天界'，我不同意他这一点；对于他说'那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的'，我也不同意他这一点；对于他坚持、执著、固执于他自己所知、所见、所悟，宣称'只有这才是真实的，其他都是虚妄的'，我也不同意他这一点。为什么呢？阿难，因为如来对大业分别的知见是不同的。
阿难，对于那个说'确实有善业，确实有善行的果报'的沙门或婆罗门，我同意他这一点；对于他说'我见到那个人在此远离杀生、远离偷盗......正见，身坏命终后，见他生于善趣、天界'，我也同意他这一点；但是对于他说'凡是远离杀生、远离偷盗......正见的人，他们全都身坏命终后生于善趣、天界'，我不同意他这一点；对于他说'那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的'，我也不同意他这一点；对于他坚持、执著、固执于他自己所知、所见、所悟，宣称'只有这才是真实的，其他都是虚妄的'，我也不同意他这一点。为什么呢？阿难，因为如来对大业分别的知见是不同的。
阿难，对于那个说'确实没有善业，确实没有善行的果报'的沙门或婆罗门，我不同意他这一点；但是对于他说'我见到那个人在此远离杀生、远离偷盗......正见，身坏命终后，见他生于恶趣、恶道、堕处、地狱'，我同意他这一点；对于他说'凡是远离杀生、远离偷盗......正见的人，他们全都身坏命终后生于恶趣、恶道、堕处、地狱'，我不同意他这一点；对于他说'那些如此知道的人，他们知道得对；那些知道其他的人，他们的知见是错误的'，我也不同意他这一点；对于他坚持、执著、固执于他自己所知、所见、所悟，宣称'只有这才是真实的，其他都是虚妄的'，我也不同意他这一点。为什么呢？阿难，因为如来对大业分别的知见是不同的。

303. ‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā [upapajjaṃ vā (sī. pī.), upapajja vā (syā. kaṃ. ka.) upapajjitvāti saṃvaṇṇanāya saṃsandetabbā] apare vā pariyāye.

‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

‘‘Tatrānanda , yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

‘‘Tatrānanda , yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

‘‘Iti kho, ānanda, atthi kammaṃ abhabbaṃ abhabbābhāsaṃ, atthi kammaṃ abhabbaṃ bhabbābhāsaṃ, atthi kammaṃ bhabbañceva bhabbābhāsañca, atthi kammaṃ bhabbaṃ abhabbābhāsa’’nti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahākammavibhaṅgasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Saḷāyatanavibhaṅgasuttaṃ

304. 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 – ‘‘saḷāyatanavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṃsa sattapadā veditabbā, tatra idaṃ nissāya idaṃ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṃ [yogācariyānaṃ (ka.)] anuttaro purisadammasārathī’ti – ayamuddeso saḷāyatanavibhaṅgassa.



303. "阿难，在这里，一个人杀生、偷盗......邪见，身坏命终后生于恶趣、恶道、堕处、地狱，这可能是因为他以前造作了应感受苦的恶业，或者后来造作了应感受苦的恶业，或者在临死时具有完全接受的邪见。因此他身坏命终后生于恶趣、恶道、堕处、地狱。而他在此杀生、偷盗......邪见，其果报他或者在现世感受，或者在来世感受，或者在以后的轮回中感受。
阿难，在这里，一个人杀生、偷盗......邪见，身坏命终后生于善趣、天界，这可能是因为他以前造作了应感受乐的善业，或者后来造作了应感受乐的善业，或者在临死时具有完全接受的正见。因此他身坏命终后生于善趣、天界。而他在此杀生、偷盗......邪见，其果报他或者在现世感受，或者在来世感受，或者在以后的轮回中感受。
阿难，在这里，一个人远离杀生、远离偷盗......正见，身坏命终后生于善趣、天界，这可能是因为他以前造作了应感受乐的善业，或者后来造作了应感受乐的善业，或者在临死时具有完全接受的正见。因此他身坏命终后生于善趣、天界。而他在此远离杀生、远离偷盗......正见，其果报他或者在现世感受，或者在来世感受，或者在以后的轮回中感受。
阿难，在这里，一个人远离杀生、远离偷盗......正见，身坏命终后生于恶趣、恶道、堕处、地狱，这可能是因为他以前造作了应感受苦的恶业，或者后来造作了应感受苦的恶业，或者在临死时具有完全接受的邪见。因此他身坏命终后生于恶趣、恶道、堕处、地狱。而他在此远离杀生、远离偷盗......正见，其果报他或者在现世感受，或者在来世感受，或者在以后的轮回中感受。
阿难，因此有业是不能成熟的，看起来也不能成熟；有业是不能成熟的，但看起来能成熟；有业是能成熟的，看起来也能成熟；有业是能成熟的，但看起来不能成熟。"
世尊说了这些。欢喜的尊者阿难欢喜赞叹世尊所说。
第六 大业分别经终
7. 六处分别经
304. 如是我闻：一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂镇附近)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，我将为你们讲说六处分别。你们要听，要好好作意，我将说。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"'应知六内处，应知六外处，应知六识身，应知六触身，应知十八意行，应知三十六众生步骤，依此舍彼，三念住，圣者所习，圣者习之为师，堪能教导众人，他被称为无上调御丈夫、调教师'——这是六处分别的概要。

305. ‘‘‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ – cha ajjhattikāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Cha bāhirāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? ‘Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ – cha bāhirāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso – cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Aṭṭhārasa manopavicārā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

306. ‘‘‘Chattiṃsa sattapadā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cha gehasitāni [gehassitāni (?)] somanassāni, cha nekkhammasitāni [nekkhammassitāni (ṭīkā)] somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ…pe… somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni somanassāni.

‘‘Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ [vipariṇāmaṃ virāgaṃ nirodhaṃ (ka.)], ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃtveva… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtve aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni somanassāni.



305. "'应知六内处'——这是如是说的。为什么这样说呢？'眼处、耳处、鼻处、舌处、身处、意处——应知六内处'——这就是为什么这样说。
'应知六外处'——这是如是说的。为什么这样说呢？'色处、声处、香处、味处、触处、法处——应知六外处'——这就是为什么这样说。
'应知六识身'——这是如是说的。为什么这样说呢？'眼识、耳识、鼻识、舌识、身识、意识——应知六识身'——这就是为什么这样说。
'应知六触身'——这是如是说的。为什么这样说呢？'眼触、耳触、鼻触、舌触、身触、意触——应知六触身'——这就是为什么这样说。
'应知十八意行'——这是如是说的。为什么这样说呢？'以眼见色后，思维能引生喜的色、能引生忧的色、能引生舍的色。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意识法后，思维能引生喜的法、能引生忧的法、能引生舍的法。如是六喜行、六忧行、六舍行，应知十八意行'——这就是为什么这样说。
306. "'应知三十六众生步骤'——这是如是说的。为什么这样说呢？六种依家的喜、六种依出离的喜、六种依家的忧、六种依出离的忧、六种依家的舍、六种依出离的舍。其中，什么是六种依家的喜？对于眼所识的色，那些可爱的、可意的、可悦的、可喜的、与世俗欲望相应的，得到它们或者想到得到它们，或者回忆起过去已得到、已消失、已改变的，生起喜。这样的喜被称为依家的喜。对于耳所识的声......鼻所识的香......舌所识的味......身所识的触......意所识的法，那些可爱的、可意的、可悦的......生起喜。这样的喜被称为依家的喜。这些是六种依家的喜。
其中，什么是六种依出离的喜？知道色的无常、变易、离贪、灭尽，'过去和现在的一切色都是无常的、苦的、变易法'，如是以正慧如实见到这一点而生起喜。这样的喜被称为依出离的喜。对于声......香......味......触......法，知道它们的无常、变易、离贪、灭尽，'过去和现在的一切法都是无常的、苦的、变易法'，如是以正慧如实见到这一点而生起喜。这样的喜被称为依出离的喜。这些是六种依出离的喜。

307. ‘‘Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṃ rūpānaṃ…pe… sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha gehasitāni domanassāni.

‘‘Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu [kadāssu (syā. kaṃ. pī.)] nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃtveva…pe… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni domanassāni.

308. ‘‘Tattha katamā cha gehasitā upekkhā? Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa ( ) [(mandassa) (ka.)] puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā [sāyaṃ (ka.)] upekkhā ‘gehasitā’ti vuccati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Imā cha gehasitā upekkhā.

‘‘Tattha katamā cha nekkhammasitā upekkhā? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Saddānaṃtveva… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Imā cha nekkhammasitā upekkhā. ‘Chattiṃsa sattapadā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.



307. "其中，什么是六种依家的忧？对于眼所识的色......耳所识的声......鼻所识的香......舌所识的味......身所识的触......意所识的法，那些可爱的、可意的、可悦的、可喜的、与世俗欲望相应的，不得到它们或者想到不得到它们，或者回忆起过去未得到、已消失、已改变的，生起忧。这样的忧被称为依家的忧。这些是六种依家的忧。
其中，什么是六种依出离的忧？知道色的无常、变易、离贪、灭尽，'过去和现在的一切色都是无常的、苦的、变易法'，如是以正慧如实见到这一点后，对最上解脱生起希求——'我何时才能证得并安住于圣者们现在所证得并安住的境界呢？'如是对最上解脱生起希求而引起的忧。这样的忧被称为依出离的忧。对于声......香......味......触......法，知道它们的无常、变易、离贪、灭尽，'过去和现在的一切法都是无常的、苦的、变易法'，如是以正慧如实见到这一点后，对最上解脱生起希求——'我何时才能证得并安住于圣者们现在所证得并安住的境界呢？'如是对最上解脱生起希求而引起的忧。这样的忧被称为依出离的忧。这些是六种依出离的忧。
308. "其中，什么是六种依家的舍？以眼见色后，愚痴、迷惑、未调伏、未证悟、未见过患的无闻凡夫生起舍。这样的舍不能超越色。因此，这种舍被称为'依家的'。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意识法后，愚痴、迷惑、未调伏、未证悟、未见过患的无闻凡夫生起舍。这样的舍不能超越法。因此，这种舍被称为'依家的'。这些是六种依家的舍。
其中，什么是六种依出离的舍？知道色的无常、变易、离贪、灭尽，'过去和现在的一切色都是无常的、苦的、变易法'，如是以正慧如实见到这一点而生起舍。这样的舍能超越色。因此，这种舍被称为'依出离的'。对于声......香......味......触......法，知道它们的无常、变易、离贪、灭尽，'过去和现在的一切法都是无常的、苦的、变易法'，如是以正慧如实见到这一点而生起舍。这样的舍能超越法。因此，这种舍被称为'依出离的'。这些是六种依出离的舍。'应知三十六众生步骤'——这就是为什么这样说。

309. ‘‘Tatra idaṃ nissāya idaṃ pajahathā’’ti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

‘‘Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

‘‘Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yā cha gehasitā upekkhā tā pajahatha, tā samatikkamatha. Evametāsaṃ pahānaṃ hoti, evametāsaṃ samatikkamo hoti.

‘‘Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

‘‘Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

310. ‘‘Atthi , bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā. Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu , atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu – ayaṃ, bhikkhave, upekkhā nānattā nānattasitā. Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā – ayaṃ, bhikkhave, upekkhā ekattā ekattasitā.

‘‘Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti.

‘‘Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.



309. "'依此舍彼'——这是如是说的。为什么这样说呢？在此，比丘们，依靠那六种依出离的喜，以此为基础，你们应舍弃那六种依家的喜，你们应超越它们。这就是它们的舍弃，这就是它们的超越。
在此，比丘们，依靠那六种依出离的忧，以此为基础，你们应舍弃那六种依家的忧，你们应超越它们。这就是它们的舍弃，这就是它们的超越。
在此，比丘们，依靠那六种依出离的舍，以此为基础，你们应舍弃那六种依家的舍，你们应超越它们。这就是它们的舍弃，这就是它们的超越。
在此，比丘们，依靠那六种依出离的喜，以此为基础，你们应舍弃那六种依出离的忧，你们应超越它们。这就是它们的舍弃，这就是它们的超越。
在此，比丘们，依靠那六种依出离的舍，以此为基础，你们应舍弃那六种依出离的喜，你们应超越它们。这就是它们的舍弃，这就是它们的超越。
310. "比丘们，有多种依多种的舍，有一种依一种的舍。什么是多种依多种的舍？比丘们，有对色的舍，有对声的舍，有对香的舍，有对味的舍，有对触的舍——这，比丘们，是多种依多种的舍。什么是一种依一种的舍？比丘们，有依空无边处的舍，有依识无边处的舍，有依无所有处的舍，有依非想非非想处的舍——这，比丘们，是一种依一种的舍。
在此，比丘们，依靠那一种依一种的舍，以此为基础，你们应舍弃那多种依多种的舍，你们应超越它。这就是它的舍弃，这就是它的超越。
比丘们，依靠无执着，以此为基础，你们应舍弃那一种依一种的舍，你们应超越它。这就是它的舍弃，这就是它的超越。'依此舍彼'——这就是为什么这样说。

311. ‘‘‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, 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. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

‘‘Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti . Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti; na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatā ca attamanatā ca – tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

‘‘Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

312. ‘‘‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati – ayaṃ ekā disā; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati – ayaṃ dutiyā disā; subhantveva adhimutto hoti – ayaṃ tatiyā disā; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ catutthī disā; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ pañcamī disā; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ sattamī disā; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ aṭṭhamī disā. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Saḷāyatanavibhaṅgasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Uddesavibhaṅgasuttaṃ



311. "'三念住，圣者所习，圣者习之为师，堪能教导众人'——这是如是说的。为什么这样说呢？在此，比丘们，导师出于慈悲、为了利益、出于怜悯而为弟子们说法：'这是为了你们的利益，这是为了你们的快乐。'他的弟子们不听从，不倾耳而听，不专心领会，而且背离导师的教导。在这种情况下，比丘们，如来既不不悦，也不感受不悦，而是无染著地、正念正知地安住。这，比丘们，是第一念住，圣者所习，圣者习之为师，堪能教导众人。
再者，比丘们，导师出于慈悲、为了利益、出于怜悯而为弟子们说法：'这是为了你们的利益，这是为了你们的快乐。'他的一些弟子不听从，不倾耳而听，不专心领会，而且背离导师的教导；一些弟子听从，倾耳而听，专心领会，不背离导师的教导。在这种情况下，比丘们，如来既不不悦，也不感受不悦；既不欢喜，也不感受欢喜。避开这两者——不悦和欢喜，他以舍心、正念正知地安住。这，比丘们，被称为第二念住，圣者所习，圣者习之为师，堪能教导众人。
再者，比丘们，导师出于慈悲、为了利益、出于怜悯而为弟子们说法：'这是为了你们的利益，这是为了你们的快乐。'他的弟子们听从，倾耳而听，专心领会，不背离导师的教导。在这种情况下，比丘们，如来欢喜，感受欢喜，而且无染著地、正念正知地安住。这，比丘们，被称为第三念住，圣者所习，圣者习之为师，堪能教导众人。'三念住，圣者所习，圣者习之为师，堪能教导众人'——这就是为什么这样说。
312. "'他被称为无上调御丈夫、调教师'——这是如是说的。为什么这样说呢？比丘们，象调教师驾驭被调教的象只朝一个方向奔跑——或东或西或北或南。比丘们，马调教师驾驭被调教的马只朝一个方向奔跑——或东或西或北或南。比丘们，牛调教师驾驭被调教的牛只朝一个方向奔跑——或东或西或北或南。比丘们，如来、阿罗汉、正等正觉者驾驭被调教的人朝八个方向奔跑。有色见诸色——这是第一个方向；内无色想外见诸色——这是第二个方向；专注于'美'——这是第三个方向；完全超越色想，灭除有对想，不作意种种想，'虚空无边'，证得并安住于空无边处——这是第四个方向；完全超越空无边处，'识无边'，证得并安住于识无边处——这是第五个方向；完全超越识无边处，'无所有'，证得并安住于无所有处——这是第六个方向；完全超越无所有处，证得并安住于非想非非想处——这是第七个方向；完全超越非想非非想处，证得并安住于想受灭——这是第八个方向。比丘们，如来、阿罗汉、正等正觉者驾驭被调教的人朝这八个方向奔跑。'他被称为无上调御丈夫、调教师'——这就是为什么这样说。"
世尊说了这些。那些比丘满意欢喜世尊所说。
第七 六处分别经终
8. 总说分别经

313. 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 – ‘‘uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā [yathā yathāssa (sī. syā. kaṃ. pī.)] upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

314. Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave , bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā , bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

‘‘Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti. ‘‘Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti – vibhajatāyasmā mahākaccāno’’ti.



313. 如是我闻：一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂镇附近)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，我将为你们讲说总说分别。你们要听，要好好作意，我将说。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。"世尊说了这些。说完后，善逝从座位起身，进入精舍。
314. 这时，在世尊离开不久，那些比丘想："朋友们，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：'比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。'谁能详细解释世尊简略所说、未详细解释的义理呢？"那些比丘想："尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重；尊者大迦旃延能够详细解释世尊简略所说、未详细解释的义理。我们何不去见尊者大迦旃延，去了之后请问他这个意思呢？"
于是那些比丘去见尊者大迦旃延。到了之后，与尊者大迦旃延互相问候。寒暄叙旧后，坐在一旁。坐在一旁的那些比丘对尊者大迦旃延说：
"朋友迦旃延，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：'比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。'朋友迦旃延，在世尊离开不久，我们想：'朋友们，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。谁能详细解释世尊简略所说、未详细解释的义理呢？'朋友迦旃延，我们想：'尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略所说、未详细解释的义理。我们何不去见尊者大迦旃延，去了之后请问他这个意思呢？'请尊者大迦旃延解释。"

315. ‘‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’’ti. ‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’ti. ‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’ti. ‘Evamāvuso’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.

316. ‘‘Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ […gathitaṃ (sī. pī.)] rūpanimittassādavinibandhaṃ […vinibandhaṃ (sī. pī.)] rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya dhammanimittānusārī viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Evaṃ kho āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.

317. ‘‘Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati ? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati . Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na dhammanimittānusārī viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.



315. "朋友们，就像一个寻求心材、探求心材、四处寻找心材的人，越过一棵直立的大树的根部和树干，认为应该在树枝和树叶中寻找心材。你们诸位也是如此，在导师面前却越过世尊，认为应该来问我们这个意思。朋友们，那位世尊知道应知之事，见到应见之事，他是眼、是智、是法、是梵，是说者、是宣说者、是义理的阐明者、是不死的施与者、是法主、是如来。那正是你们应该向世尊请问这个意思的时候；世尊如何解释，你们就应该如何记住。"
"确实如此，朋友迦旃延，那位世尊知道应知之事，见到应见之事，他是眼、是智、是法、是梵，是说者、是宣说者、是义理的阐明者、是不死的施与者、是法主、是如来。那正是我们应该向世尊请问这个意思的时候；世尊如何解释，我们就应该如何记住。但是尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略所说、未详细解释的义理。请尊者大迦旃延不要嫌麻烦，为我们解释。"
"那么，朋友们，你们要听，要好好作意，我将说。""是的，朋友。"那些比丘回答尊者大迦旃延。尊者大迦旃延如是说：
"朋友们，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：'比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。'我如此理解世尊简略所说、未详细解释的义理：
316. "朋友们，什么是说识散乱、流散于外？在此，朋友们，比丘以眼见色后，识随色相而行，为色相的味著所系缚，为色相的味著所束缚，为色相的味著所结缚，这被称为识散乱、流散于外。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意识法后，识随法相而行，为法相的味著所系缚，为法相的味著所束缚，为法相的味著所结缚，这被称为识散乱、流散于外。朋友们，这就是说识散乱、流散于外。
317. "朋友们，什么是说识不散乱、不流散于外？在此，朋友们，比丘以眼见色后，识不随色相而行，不为色相的味著所系缚，不为色相的味著所束缚，不为色相的味著所结缚，这被称为识不散乱、不流散于外。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意识法后，识不随法相而行，不为法相的味著所系缚，不为法相的味著所束缚，不为法相的味著所结缚，这被称为识不散乱、不流散于外。朋友们，这就是说识不散乱、不流散于外。

318. ‘‘Kathañcāvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṃ hoti samādhijapītisukhassādagadhitaṃ samādhijapītisukhassādavinibandhaṃ samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṃ hoti adukkhamasukhassādagadhitaṃ adukkhamasukhassādavinibandhaṃ adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] saṇṭhitanti vuccati.

319. ‘‘Kathañcāvuso , ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati .

‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] asaṇṭhitanti vuccati.



318. "朋友们，什么是说内心执著？在此，朋友们，比丘离欲、离不善法，有寻有伺，由离生喜乐，证得并安住于初禅。他的识随离生喜乐而行，为离生喜乐的味著所系缚，为离生喜乐的味著所束缚，为离生喜乐的味著所结缚，这被称为内心执著。
再者，朋友们，比丘止息寻伺，内心安静，心专一境，无寻无伺，由定生喜乐，证得并安住于第二禅。他的识随定生喜乐而行，为定生喜乐的味著所系缚，为定生喜乐的味著所束缚，为定生喜乐的味著所结缚，这被称为内心执著。
再者，朋友们，比丘离喜，住于舍，正念正知，以身受乐，正如圣者们所说的'舍念乐住'，证得并安住于第三禅。他的识随舍而行，为舍乐的味著所系缚，为舍乐的味著所束缚，为舍乐的味著所结缚，这被称为内心执著。
再者，朋友们，比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，证得并安住于第四禅。他的识随不苦不乐而行，为不苦不乐的味著所系缚，为不苦不乐的味著所束缚，为不苦不乐的味著所结缚，这被称为内心执著。朋友们，这就是说内心执著。
319. "朋友们，什么是说内心不执著？在此，朋友们，比丘离欲、离不善法......证得并安住于初禅。他的识不随离生喜乐而行，不为离生喜乐的味著所系缚，不为离生喜乐的味著所束缚，不为离生喜乐的味著所结缚，这被称为内心不执著。
再者，朋友们，比丘止息寻伺......证得并安住于第二禅。他的识不随定生喜乐而行，不为定生喜乐的味著所系缚，不为定生喜乐的味著所束缚，不为定生喜乐的味著所结缚，这被称为内心不执著。
再者，朋友们，比丘离喜......证得并安住于第三禅。他的识不随舍而行，不为舍乐的味著所系缚，不为舍乐的味著所束缚，不为舍乐的味著所结缚，这被称为内心不执著。
再者，朋友们，比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，证得并安住于第四禅。他的识不随不苦不乐而行，不为不苦不乐的味著所系缚，不为不苦不乐的味著所束缚，不为不苦不乐的味著所结缚，这被称为内心不执著。朋友们，这就是说内心不执著。

320. ‘‘Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṃ kho, āvuso, anupādā paritassanā hoti.

321. ‘‘Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā [na ca uttāsavā (sī.)] hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, āvuso, anupādā aparitassanā hoti.

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.



320. "朋友们，什么是因执取而恐惧？在此，朋友们，无闻凡夫不见圣者，不知圣法，不善巧于圣法，不见善人，不知善人法，不善巧于善人法。他视色为我，或视我有色，或视色在我中，或视我在色中。他的那个色变易、改变。随着色的变易和改变，他的识随色的变易而转。由于随色的变易而转所生的恐惧和法的生起占据他的心。因心被占据，他就恐惧、忧虑、期待，并且因执取而恐惧。对于受......想......行......识，他视识为我，或视我有识，或视识在我中，或视我在识中。他的那个识变易、改变。随着识的变易和改变，他的识随识的变易而转。由于随识的变易而转所生的恐惧和法的生起占据他的心。因心被占据，他就恐惧、忧虑、期待，并且因执取而恐惧。朋友们，这就是因执取而恐惧。
321. "朋友们，什么是不因执取而不恐惧？在此，朋友们，多闻圣弟子见圣者，知圣法，善巧于圣法，见善人，知善人法，善巧于善人法。他不视色为我，不视我有色，不视色在我中，不视我在色中。他的那个色变易、改变。随着色的变易和改变，他的识不随色的变易而转。由于不随色的变易而转，恐惧和法的生起不占据他的心。因心不被占据，他就不恐惧、不忧虑、不期待，并且不因执取而恐惧。他不视受......不视想......不视行......不视识为我，不视我有识，不视识在我中，不视我在识中。他的那个识变易、改变。随着识的变易和改变，他的识不随识的变易而转。由于不随识的变易而转，恐惧和法的生起不占据他的心。因心不被占据，他就不恐惧、不忧虑、不期待，并且不因执取而恐惧。朋友们，这就是不因执取而不恐惧。
朋友们，关于世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：'比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。'我如此理解世尊简略所说、未详细解释的义理。如果你们诸位想要的话，可以亲自去向世尊请问这个意思；世尊如何解释，你们就应该如何记住。"

322. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’’ti.

‘‘Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

‘‘Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa [eso cetassa (sī. pī.), eso ceva tassa (syā. kaṃ.), esoyeva tassa (ka.)] attho. Evañca naṃ dhāreyyāthā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Araṇavibhaṅgasuttaṃ

323. 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 – ‘‘araṇavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Ete kho, bhikkhave [ete kho (sī.), ete te (syā. kaṃ. pī.)], ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya [nāpasādeyya (sī.)], dhammameva deseyya. Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya. Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ [nātikhīṇaṃ (syā. kaṃ. ka.)] bhaṇe. Ataramānova bhāseyya, no taramāno. Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.



322. 那些比丘欢喜随喜尊者大迦旃延所说，从座位起身，去见世尊。到了之后，向世尊礼拜，然后坐在一旁。坐在一旁的那些比丘对世尊说：
"尊者，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：'比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。'
尊者，在世尊离开不久，我们想：'朋友们，世尊简略地说了这个总说，没有详细解释其义理就从座位起身，进入精舍：比丘们，比丘应当如是如是观察，以便在观察时，他的识不散乱、不流散于外，内心不执著，不因执取而恐惧。比丘们，当识不散乱、不流散于外，内心不执著，不因执取而恐惧时，未来就不会有生、老、死、苦的生起。谁能详细解释世尊简略所说、未详细解释的义理呢？'尊者，我们想：'尊者大迦旃延受到导师的赞誉，也受到有智慧的同梵行者的尊重。尊者大迦旃延能够详细解释世尊简略所说、未详细解释的义理。我们何不去见尊者大迦旃延，去了之后请问他这个意思呢？'
于是，尊者，我们去见尊者大迦旃延。到了之后，我们请问了尊者大迦旃延这个意思。尊者，尊者大迦旃延用这些方式、这些词句、这些文字为我们解释了其义理。"
"比丘们，大迦旃延是智者，大迦旃延是大智慧者。如果你们问我这个意思，我也会像大迦旃延那样解释。这就是其义理，你们应该如此记住。"
世尊说了这些。那些比丘满意欢喜世尊所说。
第八 总说分别经终
9. 无诤分别经
323. 如是我闻：一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂镇附近)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，我将为你们讲说无诤分别。你们要听，要好好作意，我将说。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"不应追求低劣、粗俗、凡夫的、非圣者的、无益的欲乐；也不应追求痛苦的、非圣者的、无益的自我折磨。比丘们，如来已证悟不落入这两边的中道，它能生眼、生智，导向寂静、证智、正觉、涅槃。应知赞叹，应知贬抑；知道赞叹和贬抑后，既不赞叹也不贬抑，只应说法。应知乐的判断；知道乐的判断后，应追求内在的乐。不应说背后话，不应当面说伤人的话。应从容地说，不应急促地说。不应执著地方语言，不应超越共同用语。这是无诤分别的总说。

324. ‘‘‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhita’nti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhita’nti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

325. ‘‘‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi , sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

326. ‘‘‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ [iti paraṃ (ka.)] ittheke apasādeti.

‘‘‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti.

‘‘‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ ittheke apasādeti.

‘‘‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti.

‘‘‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ ittheke apasādeti.

‘‘‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti. Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.



324. "'不应追求低劣、粗俗、凡夫的、非圣者的、无益的欲乐；也不应追求痛苦的、非圣者的、无益的自我折磨'——这是如是说的。为什么这样说呢？追求与欲相连的快乐和喜悦是低劣的、粗俗的、凡夫的、非圣者的、无益的，这是有苦的、有害的、有忧的、有热恼的法；是邪道。不追求与欲相连的快乐和喜悦，不追求低劣的、粗俗的、凡夫的、非圣者的、无益的，这是无苦的、无害的、无忧的、无热恼的法；是正道。追求自我折磨是痛苦的、非圣者的、无益的，这是有苦的、有害的、有忧的、有热恼的法；是邪道。不追求自我折磨，不追求痛苦的、非圣者的、无益的，这是无苦的、无害的、无忧的、无热恼的法；是正道。'不应追求低劣、粗俗、凡夫的、非圣者的、无益的欲乐；也不应追求痛苦的、非圣者的、无益的自我折磨'——这就是为什么这样说。
325. "'如来已证悟不落入这两边的中道，它能生眼、生智，导向寂静、证智、正觉、涅槃'——这是如是说的。为什么这样说呢？这就是八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。'如来已证悟不落入这两边的中道，它能生眼、生智，导向寂静、证智、正觉、涅槃'——这就是为什么这样说。
326. "'应知赞叹，应知贬抑；知道赞叹和贬抑后，既不赞叹也不贬抑，只应说法'——这是如是说的。为什么这样说呢？比丘们，什么是赞叹和贬抑，而不是说法？'所有追求与欲相连的快乐和喜悦，追求低劣的、粗俗的、凡夫的、非圣者的、无益的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——这样说就是贬抑某些人。
'所有不追求与欲相连的快乐和喜悦，不追求低劣的、粗俗的、凡夫的、非圣者的、无益的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——这样说就是赞叹某些人。
'所有追求自我折磨，追求痛苦的、非圣者的、无益的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——这样说就是贬抑某些人。
'所有不追求自我折磨，不追求痛苦的、非圣者的、无益的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——这样说就是赞叹某些人。
'所有未断除有结的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——这样说就是贬抑某些人。
'所有已断除有结的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——这样说就是赞叹某些人。比丘们，这就是赞叹和贬抑，而不是说法。

327. ‘‘Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca [dhammadesanāva (syā. kaṃ.)]? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha. ‘Anuyogo ca kho, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

‘‘‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

‘‘‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha. ‘Anuyogo ca kho , sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

‘‘‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

‘‘‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha . ‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti – iti vadaṃ dhammameva deseti.

‘‘‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti – iti vadaṃ dhammameva deseti. Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. ‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

328. ‘‘‘Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcime, bhikkhave, 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, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti – vadāmi. Idha , bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti – vadāmi . ‘Sukhavinicchayaṃ jaññā ; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.



327. "比丘们，什么是既不赞叹也不贬抑，而是说法？'所有追求与欲相连的快乐和喜悦，追求低劣的、粗俗的、凡夫的、非圣者的、无益的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——不这样说。'这种追求是有苦的、有害的、有忧的、有热恼的法；是邪道'——这样说就是在说法。
'所有不追求与欲相连的快乐和喜悦，不追求低劣的、粗俗的、凡夫的、非圣者的、无益的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——不这样说。'这种不追求是无苦的、无害的、无忧的、无热恼的法；是正道'——这样说就是在说法。
'所有追求自我折磨，追求痛苦的、非圣者的、无益的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——不这样说。'这种追求是有苦的、有害的、有忧的、有热恼的法；是邪道'——这样说就是在说法。
'所有不追求自我折磨，不追求痛苦的、非圣者的、无益的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——不这样说。'这种不追求是无苦的、无害的、无忧的、无热恼的法；是正道'——这样说就是在说法。
'所有未断除有结的人，都是有苦的、有害的、有忧的、有热恼的，是行邪道'——不这样说。'有结未断除时，有也未断除'——这样说就是在说法。
'所有已断除有结的人，都是无苦的、无害的、无忧的、无热恼的，是行正道'——不这样说。'有结断除时，有也断除'——这样说就是在说法。比丘们，这就是既不赞叹也不贬抑，而是说法。'应知赞叹，应知贬抑；知道赞叹和贬抑后，既不赞叹也不贬抑，只应说法'——这就是为什么这样说。
328. "'应知乐的判断；知道乐的判断后，应追求内在的乐'——这是如是说的。为什么这样说呢？比丘们，有这五种欲。哪五种？眼所识的色，可爱的、可意的、可悦的、可喜的、与欲相应的、能引起贪爱的；耳所识的声......鼻所识的香......舌所识的味......身所识的触，可爱的、可意的、可悦的、可喜的、与欲相应的、能引起贪爱的。比丘们，这就是五种欲。比丘们，缘于这五种欲而生起的乐和喜悦，这被称为欲乐、粪乐、凡夫乐、非圣者乐。我说：'不应亲近、不应修习、不应多作，应当畏惧这种乐。'比丘们，在此，比丘离欲、离不善法，有寻有伺，由离生喜乐，证得并安住于初禅。寻伺止息，内心安静，心专一境，无寻无伺，由定生喜乐，证得并安住于第二禅。离喜......第三禅......第四禅。这被称为出离乐、远离乐、寂静乐、正觉乐。我说：'应当亲近、应当修习、应当多作，不应畏惧这种乐。''应知乐的判断；知道乐的判断后，应追求内在的乐'——这就是为什么这样说。

329. ‘‘‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ [sampattaṃ (ka.)] taṃ rahovādaṃ na bhāseyya. Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya. Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya. Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

330. ‘‘‘Ataramānova bhāseyya no taramāno’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati [ūhaññati (sī.)], saropi upahaññati [ūhaññati (sī.)], kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ. Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ. ‘Ataramānova bhāseyya, no taramāno’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

331. ‘‘‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘patta’nti sañjānanti , ‘vitta’nti [viṭṭhanti (syā. kaṃ.)] sañjānanti, ‘sarāva’nti sañjānanti ‘dhāropa’nti [harosanti (syā. kaṃ.)] sañjānanti, ‘poṇa’nti sañjānanti, ‘pisīlava’nti [pisīlanti (sī. pī.), pipilanti (syā. kaṃ.)] sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā [parāmassa (sī.)] abhinivissa voharati – ‘idameva saccaṃ , moghamañña’nti. Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.

332. ‘‘Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘patta’nti sañjānanti, ‘vitta’nti sañjānanti, ‘sarāva’nti sañjānanti, ‘dhāropa’nti sañjānanti, ‘poṇa’nti sañjānanti, ‘pisīlava’nti sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me [idaṃ kira te ca (ka.)] āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ. Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. ‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

333. ‘‘Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

334. ‘‘Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.



329. "'不应说背后话，不应当面说伤人的话'——这是如是说的。为什么这样说呢？比丘们，在此，如果知道某个背后话是虚假的、不真实的、无益的、可能引起争论的，就不应说那个背后话。即使知道某个背后话是真实的、如实的，但无益的，也应学习不说。如果知道某个背后话是真实的、如实的、有益的，那就应当知时而说那个背后话。比丘们，在此，如果知道某个当面的伤人话是虚假的、不真实的、无益的、可能引起争论的，就不应说那个当面的伤人话。即使知道某个当面的伤人话是真实的、如实的，但无益的，也应学习不说。如果知道某个当面的伤人话是真实的、如实的、有益的，那就应当知时而说那个当面的伤人话。'不应说背后话，不应当面说伤人的话'——这就是为什么这样说。
330. "'应从容地说，不应急促地说'——这是如是说的。为什么这样说呢？比丘们，在此，急促地说会使身体疲劳，心受损害，声音受损害，喉咙受伤，急促说的话不清晰、难以理解。比丘们，在此，从容地说不会使身体疲劳，心不受损害，声音不受损害，喉咙不受伤，从容说的话清晰、易于理解。'应从容地说，不应急促地说'——这就是为什么这样说。
331. "'不应执著地方语言，不应超越共同用语'——这是如是说的。为什么这样说呢？比丘们，什么是执著地方语言和超越共同用语？在此，比丘们，在某些地方，人们称同一物为'pātī'，或称为'patta'，或称为'vitta'，或称为'sarāva'，或称为'dhāropa'，或称为'poṇa'，或称为'pisīlava'。无论在各个地方人们如何称呼它，他就坚持、执著、固执地使用那种说法，认为'只有这个是真实的，其他都是虚妄的'。比丘们，这就是执著地方语言和超越共同用语。
332. "比丘们，什么是不执著地方语言和不超越共同用语？在此，比丘们，在某些地方，人们称同一物为'pātī'，或称为'patta'，或称为'vitta'，或称为'sarāva'，或称为'dhāropa'，或称为'poṇa'，或称为'pisīlava'。无论在各个地方人们如何称呼它，他都不执著地使用那种说法，想着'这些尊者们似乎是指这个意思'。比丘们，这就是不执著地方语言和不超越共同用语。'不应执著地方语言，不应超越共同用语'——这就是为什么这样说。
333. "比丘们，在此，追求与欲相连的快乐和喜悦是低劣的、粗俗的、凡夫的、非圣者的、无益的，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，不追求与欲相连的快乐和喜悦，不追求低劣的、粗俗的、凡夫的、非圣者的、无益的，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
334. "比丘们，在此，追求自我折磨是痛苦的、非圣者的、无益的，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，不追求自我折磨，不追求痛苦的、非圣者的、无益的，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。

335. ‘‘Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā . Tasmā eso dhammo araṇo.

336. ‘‘Tatra , bhikkhave, yāyaṃ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yāyaṃ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

337. ‘‘Tatra, bhikkhave, yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ , sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

338. ‘‘Tatra, bhikkhave, yvāyaṃ rahovādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

339. ‘‘Tatra , bhikkhave, yvāyaṃ sammukhā khīṇavādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

340. ‘‘Tatra, bhikkhave, yamidaṃ taramānassa bhāsitaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave , yamidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

341. ‘‘Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

‘‘Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma; saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Araṇavibhaṅgasuttaṃ niṭṭhitaṃ navamaṃ.

10. Dhātuvibhaṅgasuttaṃ



335. "比丘们，在此，如来所证悟的这个中道能生眼、生智，导向寂静、证智、正觉、涅槃，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
336. "比丘们，在此，赞叹和贬抑而不说法，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，既不赞叹也不贬抑而说法，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
337. "比丘们，在此，这种欲乐、粪乐、凡夫乐、非圣者乐，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种出离乐、远离乐、寂静乐、正觉乐，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
338. "比丘们，在此，这种虚假的、不真实的、无益的背后话，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种真实的、如实的、无益的背后话，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种真实的、如实的、有益的背后话，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
339. "比丘们，在此，这种虚假的、不真实的、无益的当面伤人话，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种真实的、如实的、无益的当面伤人话，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种真实的、如实的、有益的当面伤人话，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
340. "比丘们，在此，这种急促的说话，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种从容的说话，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
341. "比丘们，在此，这种执著地方语言和超越共同用语，这是有苦的、有害的、有忧的、有热恼的法；是邪道。因此这是有诤的法。比丘们，在此，这种不执著地方语言和不超越共同用语，这是无苦的、无害的、无忧的、无热恼的法；是正道。因此这是无诤的法。
因此，比丘们，你们应当这样学习：'我们将知道有诤的法，我们将知道无诤的法；知道有诤的法和无诤的法后，我们将实践无诤之道。'比丘们，善生族子须菩提已经实践了无诤之道。"
世尊说了这些。那些比丘满意欢喜世尊所说。
第九 无诤分别经终
10. 界分别经

342. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno yena rājagahaṃ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca – ‘‘sace te, bhaggava, agaru viharemu āvesane [viharāmāvesane (sī. pī.), viharāma nivesane (syā. kaṃ.), viharemu nivesane (ka.)] ekaratta’’nti. ‘‘Na kho me, bhante, garu. Atthi cettha pabbajito paṭhamaṃ vāsūpagato. Sace so anujānāti, viharatha [vihara (sī. pī.)], bhante, yathāsukha’’nti.

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito. So tasmiṃ kumbhakārāvesane [kumbhakāranivesane (syā. kaṃ. ka.)] paṭhamaṃ vāsūpagato hoti. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca – ‘‘sace te, bhikkhu, agaru viharemu āvesane ekaratta’’nti. ‘‘Urundaṃ, āvuso [ūrūndaṃ (sī. syā. kaṃ. pī.), urūddhaṃ (ka.) dī. ni. 2 sakkapañhasuttaṭīkā oloketabbā], kumbhakārāvesanaṃ. Viharatāyasmā yathāsukha’’nti.

Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ [tiṇasantharikaṃ (sī.), tiṇasantharakaṃ (syā. kaṃ.)] paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi.

Atha kho bhagavato etadahosi – ‘‘pāsādikaṃ kho ayaṃ kulaputto iriyati. Yaṃnūnāhaṃ puccheyya’’nti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca – ‘‘kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’’ti? ‘‘Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . Tāhaṃ bhagavantaṃ uddissa pabbajito. So ca me bhagavā satthā. Tassa cāhaṃ bhagavato dhammaṃ rocemī’’ti. ‘‘Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho’’ti. ‘‘Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho’’ti. ‘‘Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī’’ti? ‘‘Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṃ na jāneyya’’nti.

Atha kho bhagavato etadahosi – ‘‘mamañca khvāyaṃ [maṃ tvāyaṃ (sī.), mamaṃ khvāyaṃ (syā. kaṃ.), maṃ khvāyaṃ (pī.)] kulaputto uddissa pabbajito. Yaṃnūnassāhaṃ dhammaṃ deseyya’’nti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi – ‘‘dhammaṃ te, bhikkhu, desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca –

343. ‘‘‘Chadhāturo [chaddhāturo (sī.)] ayaṃ, bhikkhu, puriso chaphassāyatano aṭṭhārasamanopavicāro caturādhiṭṭhāno; yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – ayamuddeso dhātuvibhaṅgassa [chadhātuvibhaṅgassa (sī. syā. kaṃ. pī.)].

344. ‘‘‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? (Chayimā, bhikkhu, dhātuyo) [( ) natthi sī. pī. potthakesu] – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. ‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

345. ‘‘‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ. ‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.



342. 如是我闻：一时，世尊在摩揭陀国(现今印度比哈尔邦)游行，来到王舍城(现今印度比哈尔邦巴特那市附近)。他去见陶师巴伽瓦，到了之后对陶师巴伽瓦说："巴伽瓦，如果你不介意的话，我想在你的工房里住一夜。""尊者，我不介意。但这里已经有一位出家人先来住下了。如果他同意，尊者请随意住下。"
当时，有一位名叫富楼迦舍的族姓子因信仰世尊而出家，他先来住在那陶师的工房里。于是世尊走向尊者富楼迦舍，到了之后对尊者富楼迦舍说："比丘，如果你不介意的话，我想在这工房里住一夜。""朋友，陶师的工房很宽敞。尊者请随意住下。"
于是世尊进入陶师的工房，在一旁铺设草席，结跏趺坐，端正身体，安住正念。世尊坐了大半夜。尊者富楼迦舍也坐了大半夜。
世尊心想："这族姓子的举止很优雅。我不妨问问他。"于是世尊对尊者富楼迦舍说："比丘，你是为了谁而出家的？谁是你的老师？你喜欢谁的法？""朋友，有一位沙门乔达摩，是释迦族人，从释迦族出家。关于这位乔达摩世尊，有这样美好的名声流传：'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'我是为了这位世尊而出家的。那位世尊是我的老师。我喜欢那位世尊的法。""比丘，那位阿罗汉、正等正觉的世尊现在住在哪里？""朋友，在北方国土有一座名叫舍卫(现今印度北方邦斯拉瓦斯蒂镇附近)的城市。那位阿罗汉、正等正觉的世尊现在住在那里。""比丘，你以前见过那位世尊吗？如果见到你能认出来吗？""朋友，我以前没有见过那位世尊。如果见到我也认不出来。"
世尊心想："这族姓子是为了我而出家的。我不妨为他说法。"于是世尊对尊者富楼迦舍说："比丘，我要为你说法。你要听，要好好作意，我将说。""是的，朋友。"尊者富楼迦舍回答世尊。世尊如是说：
343. "比丘，这个人有六界、六触处、十八意行、四住处；住于其中，不起虚妄想；不起虚妄想时，称为牟尼、寂静者。不应放逸智慧，应护持真实，应增长舍离，应学习寂静。"这是界分别的总说。
344. "'比丘，这个人有六界'——这是如是说的。为什么这样说呢？（比丘，有这六界：）地界、水界、火界、风界、空界、识界。'比丘，这个人有六界'——这就是为什么这样说。
345. "'比丘，这个人有六触处'——这是如是说的。为什么这样说呢？眼触处、耳触处、鼻触处、舌触处、身触处、意触处。'比丘，这个人有六触处'——这就是为什么这样说。

346. ‘‘‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati , upekkhāṭṭhānīyaṃ dhammaṃ upavicarati – iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

347. ‘‘‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. ‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

348. ‘‘‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhu, paññaṃ nappamajjati? Chayimā, bhikkhu, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

349. ‘‘Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ [upādiṇṇaṃ (pī. ka.)], seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī. pī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā . ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

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

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



346. "'比丘，这个人有十八意行'——这是如是说的。为什么这样说呢？眼见色后，对引生喜的色进行思维，对引生忧的色进行思维，对引生舍的色进行思维；耳闻声后......鼻嗅香后......舌尝味后......身触所触后......意识法后，对引生喜的法进行思维，对引生忧的法进行思维，对引生舍的法进行思维——这样有六种喜的思维、六种忧的思维、六种舍的思维。'比丘，这个人有十八意行'——这就是为什么这样说。
347. "'比丘，这个人有四住处'——这是如是说的。为什么这样说呢？智慧住处、真实住处、舍离住处、寂静住处。'比丘，这个人有四住处'——这就是为什么这样说。
348. "'不应放逸智慧，应护持真实，应增长舍离，应学习寂静'——这是如是说的。为什么这样说呢？比丘，如何不放逸智慧？比丘，有这六界：地界、水界、火界、风界、空界、识界。
349. "比丘，什么是地界？地界可能是内在的，也可能是外在的。比丘，什么是内在的地界？凡是内在的、个人的、坚硬的、固体的、被执取的，如头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、胃中物、粪便，或其他任何内在的、个人的、坚硬的、固体的、被执取的——比丘，这被称为内在的地界。无论是内在的地界还是外在的地界，都只是地界。'这不是我的，这不是我，这不是我的自我'——应当以正确的智慧如实地看待它。如此以正确的智慧如实地看待后，就会厌离地界，使心离染于地界。
350. "比丘，什么是水界？水界可能是内在的，也可能是外在的。比丘，什么是内在的水界？凡是内在的、个人的、水、水性的、被执取的，如胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液，或其他任何内在的、个人的、水、水性的、被执取的——比丘，这被称为内在的水界。无论是内在的水界还是外在的水界，都只是水界。'这不是我的，这不是我，这不是我的自我'——应当以正确的智慧如实地看待它。如此以正确的智慧如实地看待后，就会厌离水界，使心离染于水界。
351. "比丘，什么是火界？火界可能是内在的，也可能是外在的。比丘，什么是内在的火界？凡是内在的、个   的、火、火性的、被执取的，如使身体发热的、使身体  老的、使身体燃烧的、使所吃、所喝、所咀嚼、所品尝的东西得到良好消化的，或其他任何内在的、个人的、火、火性的、被执取的——比丘，这被称为内在的火界。无论是内在的火界还是外在的火界，都只是火界。'这不是我的，这不是我，这不是我的自我'——应当以正确的智慧如实地看待它。如此以正确的智慧如实地看待后，就会厌离火界，使心离染于火界。


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

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

354. ‘‘Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ. Tena ca viññāṇena kiṃ [tena viññāṇena kiñca (sī.)] vijānāti? ‘Sukha’ntipi vijānāti, ‘dukkha’ntipi vijānāti, ‘adukkhamasukha’ntipi vijānāti. Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

355. ‘‘Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

356. ‘‘Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

357. ‘‘Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā [samphassa (sī. pī.), saṅghaṭā (syā. kaṃ.)] samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

358. ‘‘Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.



352. "比丘，什么是风界？风界可能是内在的，也可能是外在的。比丘，什么是内在的风界？凡是内在的、个人的、风、风性的、被执取的，如上行风、下行风、腹中风、肠中风、遍行全身的风、入息、出息，或其他任何内在的、个人的、风、风性的、被执取的——比丘，这被称为内在的风界。无论是内在的风界还是外在的风界，都只是风界。'这不是我的，这不是我，这不是我的自我'——应当以正确的智慧如实地看待它。如此以正确的智慧如实地看待后，就会厌离风界，使心离染于风界。
353. "比丘，什么是空界？空界可能是内在的，也可能是外在的。比丘，什么是内在的空界？凡是内在的、个人的、空、空性的、被执取的，如耳孔、鼻孔、口腔，以及所吃、所喝、所咀嚼、所品尝的东西通过的通道，所吃、所喝、所咀嚼、所品尝的东西停留的地方，所吃、所喝、所咀嚼、所品尝的东西从下部排出的通道，或其他任何内在的、个人的、空、空性的、空洞的、空洞性的、间隙的、间隙性的、不被肉和血接触的、被执取的——比丘，这被称为内在的空界。无论是内在的空界还是外在的空界，都只是空界。'这不是我的，这不是我，这不是我的自我'——应当以正确的智慧如实地看待它。如此以正确的智慧如实地看待后，就会厌离空界，使心离染于空界。
354. "然后只剩下纯净、清澈的识。通过这个识他了知什么？他了知'乐'，了知'苦'，了知'不苦不乐'。比丘，缘于乐受的触而生起乐受。他在感受乐受时，了知'我正在感受乐受'。他了知'随着那个乐受的触的灭去，缘于那个乐受的触而生起的乐受也灭去、平息'。
355. "比丘，缘于苦受的触而生起苦受。他在感受苦受时，了知'我正在感受苦受'。他了知'随着那个苦受的触的灭去，缘于那个苦受的触而生起的苦受也灭去、平息'。
356. "比丘，缘于不苦不乐受的触而生起不苦不乐受。他在感受不苦不乐受时，了知'我正在感受不苦不乐受'。他了知'随着那个不苦不乐受的触的灭去，缘于那个不苦不乐受的触而生起的不苦不乐受也灭去、平息'。
357. "比丘，就像两根木棍相互摩擦而生热，产生火，当这两根木棍分开、分散时，由此产生的热就灭去、平息。同样地，比丘，缘于乐受的触而生起乐受。他在感受乐受时，了知'我正在感受乐受'。他了知'随着那个乐受的触的灭去，缘于那个乐受的触而生起的乐受也灭去、平息'。
358. "比丘，缘于苦受的触而生起苦受。他在感受苦受时，了知'我正在感受苦受'。他了知'随着那个苦受的触的灭去，缘于那个苦受的触而生起的苦受也灭去、平息'。

359. ‘‘Adukkhamasukhavedaniyaṃ , bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

360. ‘‘Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, tamenaṃ kālena kālaṃ abhidhameyya, kālena kālaṃ udakena paripphoseyya, kālena kālaṃ ajjhupekkheyya, taṃ hoti jātarūpaṃ [jātarūpaṃ dhantaṃ (sī. pī.)] sudhantaṃ niddhantaṃ nīhaṭaṃ [nihataṃ (syā. kaṃ. ka.)] ninnītakasāvaṃ [nihatakasāvaṃ (ka.)] mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi paṭṭikāya [pavaṭṭikāya (sī. syā.)] yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti; evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

361. ‘‘So evaṃ pajānāti – ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’’’ti.

362. ‘‘So evaṃ pajānāti – ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatameta’’’nti.

‘‘So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

363. ‘‘So sukhañce vedanaṃ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṃ vedeti , ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṃ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

364. ‘‘So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; adukkhamasukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.



359. "比丘，缘于不苦不乐受的触而生起不苦不乐受。他在感受不苦不乐受时，了知'我正在感受不苦不乐受'。他了知'随着那个不苦不乐受的触的灭去，缘于那个不苦不乐受的触而生起的不苦不乐受也灭去、平息'。
360. "然后只剩下纯净、清澈、柔软、适业、明亮的舍。比丘，就像一个熟练的金匠或金匠的学徒，准备好炉子，准备好炉口，用钳子夹住金子放入炉中，时而鼓风，时而洒水，时而观察。那金子就变得精炼、纯净、去除杂质、柔软、适业、明亮，可以制作任何想要的装饰品，无论是头饰、耳环、项链还是金链，都能达到目的。同样地，比丘，然后只剩下纯净、清澈、柔软、适业、明亮的舍。
361. "他这样了知：'如果我把这个如此纯净、如此清澈的舍导向空无边处，并且培养与之相应的心，那么这个舍依靠它、执取它，就会长时间持续。如果我把这个如此纯净、如此清澈的舍导向识无边处，并且培养与之相应的心，那么这个舍依靠它、执取它，就会长时间持续。如果我把这个如此纯净、如此清澈的舍导向无所有处，并且培养与之相应的心，那么这个舍依靠它、执取它，就会长时间持续。如果我把这个如此纯净、如此清澈的舍导向非想非非想处，并且培养与之相应的心，那么这个舍依靠它、执取它，就会长时间持续。'
362. "他这样了知：'如果我把这个如此纯净、如此清澈的舍导向空无边处，并且培养与之相应的心，这是有为的。如果我把这个如此纯净、如此清澈的舍导向识无边处，并且培养与之相应的心，这是有为的。如果我把这个如此纯净、如此清澈的舍导向无所有处，并且培养与之相应的心，这是有为的。如果我把这个如此纯净、如此清澈的舍导向非想非非想处，并且培养与之相应的心，这是有为的。'
"他既不造作也不思虑有或非有。不造作、不思虑有或非有，他不执取世间的任何事物。不执取就不恐惧，不恐惧就自身证得涅槃。他了知：'生已尽，梵行已立，所作已办，不受后有。'
363. "如果他感受乐受，他了知'它是无常的'，了知'不执著它'，了知'不欢喜它'。如果他感受苦受，他了知'它是无常的'，了知'不执著它'，了知'不欢喜它'。如果他感受不苦不乐受，他了知'它是无常的'，了知'不执著它'，了知'不欢喜它'。
364. "如果他感受乐受，他不执著地感受它；如果他感受苦受，他不执著地感受它；如果他感受不苦不乐受，他不执著地感受它。当他感受身体最后的感受时，他了知'我正在感受身体最后的感受'。当他感受生命最后的感受时，他了知'我正在感受生命最后的感受'。他了知'身体坏灭后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。

365. ‘‘Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā [anupāhārā (sī. pī.), anupādānā (ka.)] anāhāro nibbāyati; evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. Tasmā evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ – sabbadukkhakkhaye ñāṇaṃ.

366. ‘‘Tassa sā vimutti sacce ṭhitā akuppā hoti. Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ – amosadhammaṃ nibbānaṃ.

367. ‘‘Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ – sabbūpadhipaṭinissaggo.

368. ‘‘Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ – rāgadosamohānaṃ upasamo. ‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

369. ‘‘‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Asmī’ti, bhikkhu, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissa’nti maññitametaṃ, ‘na bhavissa’nti maññitametaṃ, ‘rūpī bhavissa’nti maññitametaṃ, ‘arūpī bhavissa’nti maññitametaṃ, ‘saññī bhavissa’nti maññitametaṃ, ‘asaññī bhavissa’nti maññitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti maññitametaṃ. Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ. Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṃ jīyissati, ajīyamāno kiṃ mīyissati, amīyamāno kiṃ kuppissati, akuppamāno kissa [kiṃ (ka.)] pihessati? ‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhātuvibhaṅgaṃ dhārehī’’ti.



365. "比丘，就像依靠油和灯芯，油灯才能燃烧；当油和灯芯耗尽，没有其他供给时，由于无食，油灯就会熄灭。同样地，比丘，当他感受身体最后的感受时，他了知'我正在感受身体最后的感受'。当他感受生命最后的感受时，他了知'我正在感受生命最后的感受'。他了知'身体坏灭后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。因此，具备这些的比丘就具备了这最高的智慧住处。比丘，这就是最高的圣智慧，即：一切苦灭尽的智。
366. "他的解脱建立在真实上，不动摇。比丘，凡是虚妄的就是假的，凡是不虚妄的涅槃就是真实的。因此，具备这些的比丘就具备了这最高的真实住处。比丘，这就是最高的圣谛，即：不虚妄的涅槃。
367. "以前他无知时，有诸多执取和执着。现在这些已被断除，根除，如截断的棕榈树，成为非有，未来不再生起。因此，具备这些的比丘就具备了这最高的舍离住处。比丘，这就是最高的圣舍离，即：舍离一切执取。
368. "以前他无知时，有贪欲、欲望、贪爱。现在这些已被断除，根除，如截断的棕榈树，成为非有，未来不再生起。以前他无知时，有嗔恨、恶意、敌意。现在这些已被断除，根除，如截断的棕榈树，成为非有，未来不再生起。以前他无知时，有无明、愚痴。现在这些已被断除，根除，如截断的棕榈树，成为非有，未来不再生起。因此，具备这些的比丘就具备了这最高的寂静住处。比丘，这就是最高的圣寂静，即：贪、嗔、痴的寂静。'不应放逸智慧，应护持真实，应增长舍离，应学习寂静'——这就是为什么这样说。
369. "'住于此处，虚妄想不再生起，当虚妄想不再生起时，称为寂静的牟尼'——这是如是说的。为什么这样说呢？比丘，'我是'是一种虚妄想，'我是这个'是一种虚妄想，'我将存在'是一种虚妄想，'我将不存在'是一种虚妄想，'我将是有色的'是一种虚妄想，'我将是无色的'是一种虚妄想，'我将是有想的'是一种虚妄想，'我将是无想的'是一种虚妄想，'我将是非想非非想的'是一种虚妄想。比丘，虚妄想是一种病，虚妄想是一种疮，虚妄想是一种箭。比丘，超越一切虚妄想，称为寂静的牟尼。比丘，寂静的牟尼不生、不老、不死、不动摇、不羡慕。比丘，他没有会导致出生的，不出生怎么会衰老，不衰老怎么会死亡，不死亡怎么会动摇，不动摇为什么会羡慕？'住于此处，虚妄想不再生起，当虚妄想不再生起时，称为寂静的牟尼'——这就是为什么这样说。比丘，你要记住我简要地解说的这个六界分别。"

370. Atha kho āyasmā pukkusāti – ‘‘satthā kira me anuppatto, sugato kira me anuppatto sammāsambuddho kira me anuppatto’’ti uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ , yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha. Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti. ‘‘Labheyyāhaṃ, bhante, bhagavato santike upasampada’’nti. ‘‘Paripuṇṇaṃ pana te, bhikkhu, pattacīvara’’nti? ‘‘Na kho me, bhante, paripuṇṇaṃ pattacīvara’’nti. ‘‘Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī’’ti.

Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi. Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ vibbhantā gāvī [bhantagāvī (sī. pī.), gāvī (syā. kaṃ.)] jīvitā voropesi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi [viheṭhesi (sī. syā. kaṃ.) viheseti (ka.)]. Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ.

11. Saccavibhaṅgasuttaṃ



370. 这时，尊者富楼迦舍想："我的老师来了，我的善逝来了，我的正等正觉者来了。"他从座位起身，整理上衣，以头面礼世尊足，对世尊说："尊者，我犯了过错，如愚人、如痴人、如不善者，我竟然以'朋友'称呼世尊。请世尊接受我的忏悔，为了将来的约束。"
"比丘，你确实犯了过错，如愚人、如痴人、如不善者，你竟然以'朋友'称呼我。但是，比丘，既然你已经看到过错为过错，并如法忏悔，我们接受你的忏悔。比丘，在圣者的律中，这是一种进步：看到过错为过错，如法忏悔，并在将来约束自己。"
"尊者，我能否在世尊面前受具足戒？"
"比丘，你的钵和衣具备了吗？"
"尊者，我的钵和衣还不具备。"
"比丘，如来不给钵衣不具备的人授具足戒。"
于是尊者富楼迦舍欢喜赞叹世尊所说，从座位起身，礼敬世尊，右绕后离去寻找钵和衣。当尊者富楼迦舍在寻找钵和衣时，一头迷路的牛夺去了他的生命。
这时，许多比丘来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的那些比丘对世尊说："尊者，那位名叫富楼迦舍的族姓子，被世尊简要地教导后去世了。他的去处如何，未来如何？"
"比丘们，富楼迦舍族姓子是智者，他如法修行，不因法而烦扰我。比丘们，富楼迦舍族姓子已断尽五下分结，是化生者，将在那里般涅槃，不再从那世界回来。"
世尊说了这些。那些比丘满意欢喜世尊所说。
第十 界分别经终
11. 谛分别经

371. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ , yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

‘‘Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā [janetti (sī. pī.)], evaṃ sāriputto; seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātu’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

372. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.



371. 如是我闻：一时，世尊住在波罗奈城(现今印度瓦拉纳西市)仙人落处的鹿野苑。在那里，世尊对比丘们说："比丘们。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，如来、阿罗汉、正等正觉者在波罗奈城仙人落处的鹿野苑转无上法轮，这法轮是沙门、婆罗门、天、魔、梵或世间任何人都无法逆转的，也就是：宣说、教导、建立、开显、分别、解释四圣谛。哪四种？宣说、教导、建立、开显、分别、解释苦圣谛，宣说、教导、建立、开显、分别、解释苦集圣谛，宣说、教导、建立、开显、分别、解释苦灭圣谛，宣说、教导、建立、开显、分别、解释导向苦灭的道圣谛。比丘们，如来、阿罗汉、正等正觉者在波罗奈城仙人落处的鹿野苑转无上法轮，这法轮是沙门、婆罗门、天、魔、梵或世间任何人都无法逆转的，也就是：宣说、教导、建立、开显、分别、解释这四圣谛。
"比丘们，你们要亲近舍利弗和目犍连；比丘们，你们要结交舍利弗和目犍连。他们是智者，是同梵行者的帮助者。比丘们，舍利弗就像生母，目犍连就像养母。比丘们，舍利弗教导人证得预流果，目犍连教导人达到最高目标。比丘们，舍利弗能够详细地宣说、教导、建立、开显、分别、解释四圣谛。"世尊说了这些。说完后，善逝从座位起身，进入精舍。
372. 这时，在世尊离去不久后，尊者舍利弗对比丘们说："贤友们，比丘们。"那些比丘回答尊者舍利弗说："贤友。"尊者舍利弗如是说：
"贤友们，如来、阿罗汉、正等正觉者在波罗奈城仙人落处的鹿野苑转无上法轮，这法轮是沙门、婆罗门、天、魔、梵或世间任何人都无法逆转的，也就是：宣说、教导、建立、开显、分别、解释四圣谛。哪四种？宣说、教导、建立、开显、分别、解释苦圣谛，宣说、教导、建立、开显、分别、解释苦集圣谛，宣说、教导、建立、开显、分别、解释苦灭圣谛，宣说、教导、建立、开显、分别、解释导向苦灭的道圣谛。

373. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā.

‘‘Katamā cāvuso, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccatāvuso – ‘jāti’’’.

‘‘Katamā cāvuso, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccatāvuso – ‘jarā’’’.

‘‘Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccatāvuso – ‘maraṇaṃ’’’.

‘‘Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccatāvuso – ‘soko’’’.

‘‘Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccatāvuso – ‘paridevo’’’.

‘‘Katamañcāvuso, dukkhaṃ? Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘dukkhaṃ’’’.

‘‘Katamañcāvuso, domanassaṃ? Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘domanassaṃ’’’.

‘‘Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccatāvuso – ‘upāyāso’’’.

‘‘Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’. Jarādhammānaṃ, āvuso, sattānaṃ…pe… byādhidhammānaṃ, āvuso, sattānaṃ… maraṇadhammānaṃ, āvuso, sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma ; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’nti . Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’’’.

‘‘Katame cāvuso, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccantāvuso – ‘saṃkhittena pañcupādānakkhandhā dukkhā’. Idaṃ vuccatāvuso – ‘dukkhaṃ ariyasaccaṃ’’’.

374. ‘‘Katamañcāvuso, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. kaṃ. pī.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , idaṃ vuccatāvuso – ‘dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ’’’.

‘‘Katamañcāvuso, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccatāvuso – ‘dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ’’’.



373. "贤友们，什么是苦圣谛？生是苦，老是苦，死是苦，忧、悲、苦、忧、恼也是苦，所欲不得也是苦；简而言之，五取蕴是苦。
"贤友们，什么是生？各种众生在各种众生群中的出生、产生、降生、诞生、蕴的显现、处的获得，这称为'生'。
"贤友们，什么是老？各种众生在各种众生群中的衰老、老朽、牙齿脱落、头发变白、皮肤皱褶、寿命损减、诸根衰退，这称为'老'。
"贤友们，什么是死？各种众生从各种众生群中的逝去、离世、破灭、消失、死亡、命终、诸蕴的分离、身体的舍弃、命根的断绝，这称为'死'。
"贤友们，什么是忧？贤友们，遭遇某种不幸，被某种苦法触及时的忧愁、悲伤、忧愁状态、内心的忧愁、内心的极度忧愁，这称为'忧'。
"贤友们，什么是悲？贤友们，遭遇某种不幸，被某种苦法触及时的哀叹、悲叹、哀叹状态、悲叹状态，这称为'悲'。
"贤友们，什么是苦？贤友们，身体的痛苦、身体的不适、由身体接触产生的痛苦、不适的感受，这称为'苦'。
"贤友们，什么是忧？贤友们，心理的痛苦、心理的不适、由意识接触产生的痛苦、不适的感受，这称为'忧'。
"贤友们，什么是恼？贤友们，遭遇某种不幸，被某种苦法触及时的烦恼、极度烦恼、烦恼状态、极度烦恼状态，这称为'恼'。
"贤友们，什么是所欲不得也是苦？贤友们，对于有生之法的众生会生起这样的愿望：'啊，但愿我们不是有生之法；但愿生不会来到我们身上。'但这不是通过愿望就能达到的。这就是'所欲不得也是苦'。对于有老之法的众生......有病之法的众生......有死之法的众生......有忧、悲、苦、忧、恼之法的众生会生起这样的愿望：'啊，但愿我们不是有忧、悲、苦、忧、恼之法；但愿忧、悲、苦、忧、恼不会来到我们身上。'但这不是通过愿望就能达到的。这就是'所欲不得也是苦'。
"贤友们，什么是简而言之五取蕴是苦？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这称为'简而言之五取蕴是苦'。贤友们，这称为'苦圣谛'。"
374. "贤友们，什么是苦集圣谛？就是这个导致再生、伴随喜贪、处处欢喜的渴爱，即：欲爱、有爱、无有爱。贤友们，这称为'苦集圣谛'。
"贤友们，什么是苦灭圣谛？就是对那个渴爱的无余离贪、灭尽、舍离、解脱、无执著。贤友们，这称为'苦灭圣谛'。

375. ‘‘Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

‘‘Katamācāvuso, sammādiṭṭhi? Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccatāvuso – ‘sammādiṭṭhi’’’.

‘‘Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo , avihiṃsāsaṅkappo, ayaṃ vuccatāvuso – ‘sammāsaṅkappo’’’.

‘‘Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccatāvuso – ‘sammāvācā’’’.

‘‘Katamo cāvuso, sammākammantī? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccatāvuso – ‘sammākammanto’’’.

‘‘Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccatāvuso – ‘sammāājīvo’’’.

‘‘Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccatāvuso – ‘sammāvāyāmo’’’.

‘‘Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccatāvuso – ‘sammāsati’’’.

‘‘Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… viharati, ayaṃ vuccatāvuso – ‘sammāsamādhi’. Idaṃ vuccatāvuso – ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’’.

‘‘Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamma’’nti.

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Saccavibhaṅgasuttaṃ niṭṭhitaṃ ekādasamaṃ.

12. Dakkhiṇāvibhaṅgasuttaṃ



375. "贤友们，什么是导向苦灭的道圣谛？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
"贤友们，什么是正见？贤友们，对苦的知识，对苦集的知识，对苦灭的知识，对导向苦灭之道的知识，这称为'正见'。
"贤友们，什么是正思惟？出离思惟、无恨思惟、无害思惟，这称为'正思惟'。
"贤友们，什么是正语？离虚妄语、离两舌、离恶口、离绮语，这称为'正语'。
"贤友们，什么是正业？离杀生、离不与取、离欲邪行，这称为'正业'。
"贤友们，什么是正命？贤友们，在此圣弟子舍弃邪命，以正当的方式谋生，这称为'正命'。
"贤友们，什么是正精进？贤友们，在此比丘为了未生起的恶不善法不生起而生欲、努力、发勤、策励、不放逸；为了已生起的恶不善法断除而生欲、努力、发勤、策励、不放逸；为了未生起的善法生起而生欲、努力、发勤、策励、不放逸；为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、努力、发勤、策励、不放逸，这称为'正精进'。
"贤友们，什么是正念？贤友们，在此比丘于身随观身而住，热诚、正知、正念，调伏世间的贪忧。于受随观受而住......于心随观心而住......于法随观法而住，热诚、正知、正念，调伏世间的贪忧，这称为'正念'。
"贤友们，什么是正定？贤友们，在此比丘离欲、离不善法，有寻有伺，由离生喜乐，成就并住于初禅。寻伺寂静，内心安静，心一境性，无寻无伺，由定生喜乐，成就并住于第二禅。离喜而住，舍、念、正知......成就并住于第三禅，这称为'正定'。贤友们，这称为'导向苦灭的道圣谛'。
"贤友们，如来、阿罗汉、正等正觉者在波罗奈城仙人落处的鹿野苑转无上法轮，这法轮是沙门、婆罗门、天、魔、梵或世间任何人都无法逆转的，也就是：宣说、教导、建立、开显、分别、解释这四圣谛。"
尊者舍利弗如是说。那些比丘满意欢喜尊者舍利弗所说。
第十一 谛分别经终
12. 布施分别经

376. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahāpajāpati [mahāpajāpatī (sī. syā. kaṃ. pī.)] gotamī navaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mahāpajāpati gotamī bhagavantaṃ etadavoca – ‘‘idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Evaṃ vutte, bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti. Dutiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca – ‘‘idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Dutiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti. Tatiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca – ‘‘idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Tatiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘saṅghe, gotami, dehi . Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti.

377. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṃ dussayugaṃ. Bahūpakārā [bahukārā (syā. kaṃ.)], bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā , dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā’’ti.

378. ‘‘Evametaṃ , ānanda. Yaṃ hānanda, puggalo puggalaṃ āgamma buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

‘‘Yaṃ hānanda, puggalo puggalaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

‘‘Yaṃ hānanda, puggalo puggalaṃ āgamma buddhe aveccappasādena samannāgato hoti, dhamme… saṅghe… ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

‘‘Yaṃ hānanda, puggalo puggalaṃ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhānaañjalikamma-sāmīcikamma-cīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.



376. 如是我闻：一时，世尊住在释迦族的迦毗罗卫城(现今尼泊尔蓝毗尼附近)尼拘律园。这时，大爱道瞿昙弥带着一套新衣来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的大爱道瞿昙弥对世尊说："尊者，这套新衣是我亲自为世尊纺织的。请世尊出于慈悲接受它。"世尊如是说："瞿昙弥，请供养给僧团。供养给僧团，你就同时供养了我和僧团。"第二次大爱道瞿昙弥又对世尊说："尊者，这套新衣是我亲自为世尊纺织的。请世尊出于慈悲接受它。"第二次世尊又对大爱道瞿昙弥说："瞿昙弥，请供养给僧团。供养给僧团，你就同时供养了我和僧团。"第三次大爱道瞿昙弥又对世尊说："尊者，这套新衣是我亲自为世尊纺织的。请世尊出于慈悲接受它。"第三次世尊又对大爱道瞿昙弥说："瞿昙弥，请供养给僧团。供养给僧团，你就同时供养了我和僧团。"
377. 这时，尊者阿难对世尊说："尊者，请世尊接受大爱道瞿昙弥的新衣。尊者，大爱道瞿昙弥对世尊有很大恩德。她是世尊的姨母，抚养者，哺乳者。世尊的生母去世后，她给世尊哺乳。尊者，世尊对大爱道瞿昙弥也有很大恩德。尊者，因为世尊，大爱道瞿昙弥皈依了佛、法、僧。尊者，因为世尊，大爱道瞿昙弥远离了杀生、不与取、邪淫、妄语、饮酒。尊者，因为世尊，大爱道瞿昙弥对佛具足不坏信，对法具足不坏信，对僧具足不坏信，具足圣者所爱戒。尊者，因为世尊，大爱道瞿昙弥对苦无疑惑，对苦集无疑惑，对苦灭无疑惑，对导向苦灭之道无疑惑。尊者，世尊对大爱道瞿昙弥也有很大恩德。"
378. "阿难，确实如此。阿难，如果一个人因另一个人而皈依佛、法、僧，我说这个人无法充分报答那个人的恩德，即使以礼敬、起立、合掌、恭敬、供养衣服、饮食、住处、病人所需药品也不能。
"阿难，如果一个人因另一个人而远离杀生、不与取、邪淫、妄语、饮酒，我说这个人无法充分报答那个人的恩德，即使以礼敬、起立、合掌、恭敬、供养衣服、饮食、住处、病人所需药品也不能。
"阿难，如果一个人因另一个人而对佛具足不坏信，对法......对僧......具足圣者所爱戒，我说这个人无法充分报答那个人的恩德，即使以礼敬、起立、合掌、恭敬、供养衣服、饮食、住处、病人所需药品也不能。
"阿难，如果一个人因另一个人而对苦无疑惑，对苦集无疑惑，对苦灭无疑惑，对导向苦灭之道无疑惑，我说这个人无法充分报答那个人的恩德，即使以礼敬、起立、合掌、恭敬、供养衣服、饮食、住处、病人所需药品也不能。

379. ‘‘Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā. Katamā cuddasa? Tathāgate arahante sammāsambuddhe dānaṃ deti – ayaṃ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe [paccekabuddhe (sī. pī.)] dānaṃ deti – ayaṃ dutiyā pāṭipuggalikā dakkhiṇā. Tathāgatasāvake arahante dānaṃ deti – ayaṃ tatiyā pāṭipuggalikā dakkhiṇā. Arahattaphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ catutthī pāṭipuggalikā dakkhiṇā. Anāgāmissa dānaṃ deti – ayaṃ pañcamī pāṭipuggalikā dakkhiṇā. Anāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ chaṭṭhī pāṭipuggalikā dakkhiṇā. Sakadāgāmissa dānaṃ deti – ayaṃ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṃ deti – ayaṃ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṃ deti – ayaṃ ekādasamī pāṭipuggalikā dakkhiṇā. Puthujjanasīlavante dānaṃ deti – ayaṃ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṃ deti – ayaṃ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṃ deti – ayaṃ cuddasamī pāṭipuggalikā dakkhiṇāti.

‘‘Tatrānanda, tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṃ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe!

380. ‘‘Satta kho panimānanda, saṅghagatā dakkhiṇā. Katamā satta? Buddhappamukhe ubhatosaṅghe dānaṃ deti – ayaṃ paṭhamā saṅghagatā dakkhiṇā. Tathāgate parinibbute ubhatosaṅghe dānaṃ deti – ayaṃ dutiyā saṅghagatā dakkhiṇā. Bhikkhusaṅghe dānaṃ deti – ayaṃ tatiyā saṅghagatā dakkhiṇā. Bhikkhunisaṅghe dānaṃ deti – ayaṃ catutthī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṃ deti – ayaṃ pañcamī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṃ deti – ayaṃ chaṭṭhī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṃ deti – ayaṃ sattamī saṅghagatā dakkhiṇā.

‘‘Bhavissanti kho panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. Tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti. Tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkheyyaṃ appameyyaṃ vadāmi. Na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmi.



379. "阿难，有这十四种对个人的布施。哪十四种？布施给如来、阿罗汉、正等正觉者——这是第一种对个人的布施。布施给辟支佛——这是第二种对个人的布施。布施给如来的阿罗汉弟子——这是第三种对个人的布施。布施给正在修证阿罗汉果的人——这是第四种对个人的布施。布施给阿那含——这是第五种对个人的布施。布施给正在修证阿那含果的人——这是第六种对个人的布施。布施给斯陀含——这是第七种对个人的布施。布施给正在修证斯陀含果的人——这是第八种对个人的布施。布施给须陀洹——这是第九种对个人的布施。布施给正在修证须陀洹果的人——这是第十种对个人的布施。布施给已离欲的外道——这是第十一种对个人的布施。布施给持戒的凡夫——这是第十二种对个人的布施。布施给不持戒的凡夫——这是第十三种对个人的布施。布施给畜生——这是第十四种对个人的布施。
"阿难，布施给畜生可期望百倍的果报，布施给不持戒的凡夫可期望千倍的果报，布施给持戒的凡夫可期望十万倍的果报，布施给已离欲的外道可期望千万亿倍的果报，布施给正在修证须陀洹果的人可期望无量无数的果报，更不用说布施给须陀洹，更不用说布施给正在修证斯陀含果的人，更不用说布施给斯陀含，更不用说布施给正在修证阿那含果的人，更不用说布施给阿那含，更不用说布施给正在修证阿罗汉果的人，更不用说布施给阿罗汉，更不用说布施给辟支佛，更不用说布施给如来、阿罗汉、正等正觉者！
380. "阿难，有这七种对僧团的布施。哪七种？布施给以佛为首的比丘僧团和比丘尼僧团——这是第一种对僧团的布施。在如来入灭后布施给比丘僧团和比丘尼僧团——这是第二种对僧团的布施。布施给比丘僧团——这是第三种对僧团的布施。布施给比丘尼僧团——这是第四种对僧团的布施。布施时说'请从僧团中指派这么多比丘和比丘尼'——这是第五种对僧团的布施。布施时说'请从僧团中指派这么多比丘'——这是第六种对僧团的布施。布施时说'请从僧团中指派这么多比丘尼'——这是第七种对僧团的布施。
"阿难，在未来，将会有一些只是披着袈裟的人，不持戒、恶法。即使对这些不持戒的人，以僧团的名义布施，我也说那是无量无数的功德。阿难，我绝不说任何对个人的布施会比对僧团的布施有更大的果报。

381. ‘‘Catasso kho imā, ānanda, dakkhiṇā visuddhiyo. Katamā catasso? Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

‘‘Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā – evaṃ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.

‘‘Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto [sīlavantā (sī.)] kalyāṇadhammā – evaṃ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.

‘‘Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā – evaṃ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.

‘‘Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā – evaṃ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Imā kho, ānanda, catasso dakkhiṇā visuddhiyo’’ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –



381. "阿难，有这四种布施的清净。哪四种？阿难，有的布施从施主方面清净，而不从受施者方面清净。阿难，有的布施从受施者方面清净，而不从施主方面清净。阿难，有的布施既不从施主方面清净，也不从受施者方面清净。阿难，有的布施既从施主方面清净，也从受施者方面清净。
"阿难，怎样的布施从施主方面清净，而不从受施者方面清净？阿难，在这里，施主持戒、具善法，而受施者不持戒、恶法——阿难，这样的布施从施主方面清净，而不从受施者方面清净。
"阿难，怎样的布施从受施者方面清净，而不从施主方面清净？阿难，在这里，施主不持戒、恶法，而受施者持戒、具善法——阿难，这样的布施从受施者方面清净，而不从施主方面清净。
"阿难，怎样的布施既不从施主方面清净，也不从受施者方面清净？阿难，在这里，施主不持戒、恶法，受施者也不持戒、恶法——阿难，这样的布施既不从施主方面清净，也不从受施者方面清净。
"阿难，怎样的布施既从施主方面清净，也从受施者方面清净？阿难，在这里，施主持戒、具善法，受施者也持戒、具善法——阿难，这样的布施既从施主方面清净，也从受施者方面清净。阿难，这就是四种布施的清净。"
世尊说了这些。说完后，善逝、导师又说了以下偈颂：

382.

‘‘Yo sīlavā dussīlesu dadāti dānaṃ,

Dhammena laddhaṃ [laddhā (sī. pī.)] supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Sā dakkhiṇā dāyakato visujjhati.

‘‘Yo dussīlo sīlavantesu dadāti dānaṃ,

Adhammena laddhaṃ appasannacitto;

Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,

Sā dakkhiṇā paṭiggāhakato visujjhati.

‘‘Yo dussīlo dussīlesu dadāti dānaṃ,

Adhammena laddhaṃ appasannacitto;

Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,

Na taṃ dānaṃ vipulapphalanti brūmi.

‘‘Yo sīlavā sīlavantesu dadāti dānaṃ,

Dhammena laddhaṃ supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Taṃ ve dānaṃ vipulapphalanti brūmi [sā dakkhiṇā nevubhato visujjhati (sī. pī.)].

‘‘Yo vītarāgo vītarāgesu dadāti dānaṃ,

Dhammena laddhaṃ supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Taṃ ve dānaṃ āmisadānānamagga’’ [taṃ ve dānaṃ vipulanti brūmi (sī.)] nti.

Dakkhiṇāvibhaṅgasuttaṃ niṭṭhitaṃ dvādasamaṃ.

Vibhaṅgavaggo niṭṭhito catuttho.

Tassuddānaṃ –

Bhaddekānandakaccāna, lomasakaṅgiyāsubho;

Mahākammasaḷāyatanavibhaṅgā, uddesaaraṇā dhātu saccaṃ.

Dakkhiṇāvibhaṅgasuttanti.

382.
"持戒者施予不持戒者，
以正当方式获得的财物，心怀净信；
深信业果广大，
这布施从施主方面清净。
不持戒者施予持戒者，
以非正当方式获得的财物，心无净信；
不信业果广大，
这布施从受施者方面清净。
不持戒者施予不持戒者，
以非正当方式获得的财物，心无净信；
不信业果广大，
我说这布施不会有广大果报。
持戒者施予持戒者，
以正当方式获得的财物，心怀净信；
深信业果广大，
我说这布施确实有广大果报。
离贪者施予离贪者，
以正当方式获得的财物，心怀净信；
深信业果广大，
我说这布施是物质布施中最上等的。"
布施分别经终，第十二。
分别品终，第四。
其摘要如下：
贤善、阿难、迦旃延、罗摩沙、苏跋、
大业、六处分别、分别、总说、无诤、界、谛、
布施分别经。

