5. Saḷāyatanavaggo

1. Anāthapiṇḍikovādasuttaṃ

383. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti.

‘‘Evaṃ, bhante’’ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’’ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – ‘‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

384. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti?

‘‘Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī. pī.)]; evameva kho me, bhante sāriputta, adhimattā vātā muddhani [ohananti (syā. kaṃ.)] ūhananti [adhimattā vātā sīlaṃ parikantanti (sī. syā. kaṃ.)]. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ, samparitāpeyyuṃ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.



六处品
给予给孤独长者的教诫经
如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园。那时，给孤独长者患病，痛苦，重病。于是给孤独长者召唤一个人说："来吧，朋友，你去世尊那里；到了之后，以我的名义顶礼世尊双足，说：'世尊，给孤独长者患病，痛苦，重病。他顶礼世尊双足。'然后去尊者舍利弗那里；到了之后，以我的名义顶礼尊者舍利弗双足，说：'尊者，给孤独长者患病，痛苦，重病。他顶礼尊者舍利弗双足。'并这样说：'尊者，请尊者舍利弗慈悲前往给孤独长者家。'"
那人回答给孤独长者说："是，先生。"然后去世尊那里；到了之后，礼拜世尊，坐在一旁。坐在一旁后，那人对世尊说："世尊，给孤独长者患病，痛苦，重病。他顶礼世尊双足。"然后去尊者舍利弗那里；到了之后，礼拜尊者舍利弗，坐在一旁。坐在一旁后，那人对尊者舍利弗说："尊者，给孤独长者患病，痛苦，重病。他顶礼尊者舍利弗双足；并这样说：'尊者，请尊者舍利弗慈悲前往给孤独长者家。'"尊者舍利弗以沉默表示同意。
于是尊者舍利弗穿好衣服，拿着钵和外衣，由尊者阿难作为随从沙门，前往给孤独长者家；到了之后，坐在准备好的座位上。坐下后，尊者舍利弗对给孤独长者说："长者，你还好吗？能维持吗？痛苦的感受是否减轻，不再增加？是否显示减轻，不再增加？"
"尊者舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。尊者舍利弗，就像强壮的人用锋利的刀尖刺头顶；同样地，尊者舍利弗，极度的风在我头顶上冲击。尊者舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。尊者舍利弗，就像强壮的人用坚韧的皮带在头上缠紧头巾；同样地，尊者舍利弗，我头部有极度的头痛。尊者舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。尊者舍利弗，就像熟练的屠牛者或屠牛者的学徒用锋利的屠牛刀切开腹部；同样地，尊者舍利弗，极度的风在切割我的腹部。尊者舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。尊者舍利弗，就像两个强壮的人抓住一个较弱的人的两臂，在炭火坑上烤他、烫他；同样地，尊者舍利弗，我身体里有极度的灼热。尊者舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。"

385. ‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaṃ upādiyissāmi, na ca me sotanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ghānaṃ upādiyissāmi, na ca me ghānanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na jivhaṃ upādiyissāmi, na ca me jivhānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na manaṃ upādiyissāmi, na ca me manonissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na saddaṃ upādiyissāmi…pe… na gandhaṃ upādiyissāmi… na rasaṃ upādiyissāmi… na phoṭṭhabbaṃ upādiyissāmi… na dhammaṃ upādiyissāmi na ca me dhammanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuviññāṇaṃ upādiyissāmi, na ca me cakkhuviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaviññāṇaṃ upādiyissāmi… na ghānaviññāṇaṃ upādiyissāmi… na jivhāviññāṇaṃ upādiyissāmi… na kāyaviññāṇaṃ upādiyissāmi… na manoviññāṇaṃ upādiyissāmi na ca me manoviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassaṃ upādiyissāmi, na ca me cakkhusamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassaṃ upādiyissāmi… na ghānasamphassaṃ upādiyissāmi… na jivhāsamphassaṃ upādiyissāmi… na kāyasamphassaṃ upādiyissāmi… na manosamphassaṃ upādiyissāmi, na ca me manosamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassajaṃ vedanaṃ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te , gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassajaṃ vedanaṃ upādiyissāmi… na ghānasamphassajaṃ vedanaṃ upādiyissāmi… na jivhāsamphassajaṃ vedanaṃ upādiyissāmi… na kāyasamphassajaṃ vedanaṃ upādiyissāmi… na manosamphassajaṃ vedanaṃ upādiyissāmi, na ca me manosamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.



"因此，长者，你应当这样学习：'我不会执取眼，我的识也不会依赖于眼。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取耳，我的识也不会依赖于耳。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取鼻，我的识也不会依赖于鼻。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取舌，我的识也不会依赖于舌。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取身，我的识也不会依赖于身。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取意，我的识也不会依赖于意。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取色，我的识也不会依赖于色。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取声...我不会执取香...我不会执取味...我不会执取触...我不会执取法，我的识也不会依赖于法。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取眼识，我的识也不会依赖于眼识。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取耳识...我不会执取鼻识...我不会执取舌识...我不会执取身识...我不会执取意识，我的识也不会依赖于意识。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取眼触，我的识也不会依赖于眼触。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取耳触...我不会执取鼻触...我不会执取舌触...我不会执取身触...我不会执取意触，我的识也不会依赖于意触。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取眼触所生的受，我的识也不会依赖于眼触所生的受。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取耳触所生的受...我不会执取鼻触所生的受...我不会执取舌触所生的受...我不会执取身触所生的受...我不会执取意触所生的受，我的识也不会依赖于意触所生的受。'长者，你应当这样学习。

386. ‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na pathavīdhātuṃ upādiyissāmi, na ca me pathavīdhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na āpodhātuṃ upādiyissāmi… na tejodhātuṃ upādiyissāmi… na vāyodhātuṃ upādiyissāmi… na ākāsadhātuṃ upādiyissāmi… na viññāṇadhātuṃ upādiyissāmi, na ca me viññāṇadhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na vedanaṃ upādiyissāmi… na saññaṃ upādiyissāmi… na saṅkhāre upādiyissāmi… na viññāṇaṃ upādiyissāmi, na ca me viññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ākāsānañcāyatanaṃ upādiyissāmi , na ca me ākāsānañcāyatananissitaṃ viññāṇaṃ bhavissatī’ti . Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na viññāṇañcāyatanaṃ upādiyissāmi… na ākiñcaññāyatanaṃ upādiyissāmi… na nevasaññānāsaññāyatanaṃ upādiyissāmi na ca me nevasaññānāsaññāyatananissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na idhalokaṃ upādiyissāmi, na ca me idhalokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na paralokaṃ upādiyissāmi, na ca me paralokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘yampi me diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anupariyesitaṃ anucaritaṃ manasā tampi na upādiyissāmi, na ca me taṃnissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabba’’nti.

387. Evaṃ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘olīyasi kho tvaṃ, gahapati, saṃsīdasi kho tvaṃ, gahapatī’’ti? ‘‘Nāhaṃ, bhante ānanda, olīyāmi, napi saṃsīdāmi; api ca me dīgharattaṃ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā’’ti. ‘‘Na kho, gahapati, gihīnaṃ odātavasanānaṃ evarūpī dhammī kathā paṭibhāti; pabbajitānaṃ kho, gahapati, evarūpī dhammī kathā paṭibhātī’’ti. ‘‘Tena hi, bhante sāriputta, gihīnampi odātavasanānaṃ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro’’ti.

Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṃ gahapatiṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande , kālamakāsi tusitaṃ kāyaṃ upapajji. Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

‘‘Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti.

Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto – ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.



"因此，长者，你应当这样学习：'我不会执取地界，我的识也不会依赖于地界。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取水界...我不会执取火界...我不会执取风界...我不会执取空界...我不会执取识界，我的识也不会依赖于识界。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取色，我的识也不会依赖于色。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取受...我不会执取想...我不会执取行...我不会执取识，我的识也不会依赖于识。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取空无边处，我的识也不会依赖于空无边处。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取识无边处...我不会执取无所有处...我不会执取非想非非想处，我的识也不会依赖于非想非非想处。'长者，你应当这样学习。
"因此，长者，你应当这样学习：'我不会执取此世，我的识也不会依赖于此世。'长者，你应当这样学习。因此，长者，你应当这样学习：'我不会执取他世，我的识也不会依赖于他世。'长者，你应当这样学习。因此，长者，你应当这样学习：'凡是我所见、所闻、所觉、所知、所得、所求、所思考的，我都不会执取，我的识也不会依赖于它。'长者，你应当这样学习。"
说到这里，给孤独长者哭泣，流下眼泪。于是尊者阿难对给孤独长者说："长者，你是否退缩了？长者，你是否沮丧了？""尊者阿难，我没有退缩，也没有沮丧；只是我长期亲近导师和值得尊敬的比丘们，却从未听过这样的法语。""长者，这样的法语不会对穿白衣的在家人说；长者，这样的法语是对出家人说的。""那么，尊者舍利弗，请也对穿白衣的在家人说这样的法语。因为，尊者，有些善男子尘垢很少，由于没有听法而退失；他们将会成为知法者。"
于是尊者舍利弗和尊者阿难用这个教诫教导给孤独长者后，从座位起身离去。给孤独长者在尊者舍利弗和尊者阿难离去不久后去世，转生到兜率天。然后，给孤独天子在深夜，以殊胜的容色照亮整个祇园，来到世尊那里；到了之后，礼拜世尊，站在一旁。站在一旁的给孤独天子用偈颂对世尊说：
"这就是祇园，圣者众所居，
法王所住处，令我生欢喜。
业、明与正法，戒律与高尚生活，
人们由此净化，非由种姓或财富。
因此智者为己利，审慎观察法，
如是于此得净化。
舍利弗以智慧，戒律与寂静，
到达彼岸的比丘，也只能到此程度。"
给孤独天子说了这些。导师表示赞同。于是给孤独天子想："导师赞同我。"他礼拜世尊，右绕后，就在那里消失了。

388. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so devaputto maṃ gāthāhi ajjhabhāsi –

‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

‘‘Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti.

‘‘Idamavoca , bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī’’ti. ‘‘Sādhu, sādhu, ānanda! Yāvatakaṃ kho, ānanda, takkāya pattabbaṃ, anuppattaṃ taṃ tayā. Anāthapiṇḍiko so, ānanda, devaputto’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Anāthapiṇḍikovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Channovādasuttaṃ

389. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – ‘‘āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā channena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – ‘‘kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti?

‘‘Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi , āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvita’’nti.



于是世尊在那夜过后告诉比丘们："比丘们，昨夜有一位天子在深夜，以殊胜的容色照亮整个祇园，来到我这里；到了之后，礼拜我，站在一旁。站在一旁的那位天子用偈颂对我说：
'这就是祇园，圣者众所居，
法王所住处，令我生欢喜。
业、明与正法，戒律与高尚生活，
人们由此净化，非由种姓或财富。
因此智者为己利，审慎观察法，
如是于此得净化。
舍利弗以智慧，戒律与寂静，
到达彼岸的比丘，也只能到此程度。'
"比丘们，那位天子说了这些。他说'导师赞同我'，然后礼拜我，右绕后，就在那里消失了。"
听到这些，尊者阿难对世尊说："世尊，那一定是给孤独天子。世尊，给孤独长者对尊者舍利弗非常信服。"
"善哉，善哉，阿难！你已经通过推理达到了可能达到的程度。阿难，那就是给孤独天子。"
世尊说了这些。尊者阿难欢喜，赞叹世尊所说。
给予给孤独长者的教诫经第一结束。
给予阐那的教诫经
如是我闻。一时，世尊住王舍城(现今印度比哈尔邦巴特那市附近)竹林栗鼠feeding-ground。那时，尊者舍利弗、尊者大周陀和尊者阐那住在灵鹫山。那时，尊者阐那患病，痛苦，重病。于是尊者舍利弗在傍晚从独处起来，去尊者大周陀那里；到了之后，对尊者大周陀说："朋友周陀，我们去看望生病的尊者阐那吧。"尊者大周陀回答尊者舍利弗说："是的，朋友。"
于是尊者舍利弗和尊者大周陀去尊者阐那那里；到了之后，与尊者阐那互相问候。寒暄后，坐在一旁。坐在一旁的尊者舍利弗对尊者阐那说："朋友阐那，你还好吗？能维持吗？痛苦的感受是否减轻，不再增加？是否显示减轻，不再增加？"
"朋友舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。朋友舍利弗，就像强壮的人用锋利的刀尖刺头顶；同样地，朋友舍利弗，极度的风在我头顶上冲击。朋友舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。朋友舍利弗，就像强壮的人用坚韧的皮带在头上缠紧头巾；同样地，朋友舍利弗，我头部有极度的头痛。朋友舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。朋友舍利弗，就像熟练的屠牛者或屠牛者的学徒用锋利的屠牛刀切开腹部；同样地，朋友舍利弗，极度的风在切割我的腹部。朋友舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。朋友舍利弗，就像两个强壮的人抓住一个较弱的人的两臂，在炭火坑上烤他、烫他；同样地，朋友舍利弗，我身体里有极度的灼热。朋友舍利弗，我不好，不能维持。剧烈的痛苦感受在增加，不减轻；显示在增加，不减轻。朋友舍利弗，我将拿刀，我不希望活着。"

390. ‘‘Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā’’ti.

‘‘Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta , pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena. ‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti evametaṃ [evameva kho tvaṃ (ka.)], āvuso sāriputta, dhārehī’’ti. ‘‘Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso sāriputta, sutvā vedissāmī’’ti.

391. ‘‘Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi? Sotaṃ, āvuso channa, sotaviññāṇaṃ…pe… ghānaṃ, āvuso channa, ghānaviññāṇaṃ… jivhaṃ, āvuso channa, jivhāviññāṇaṃ … kāyaṃ, āvuso channa, kāyaviññāṇaṃ… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

‘‘Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotaṃ, āvuso sāriputta…pe… ghānaṃ, āvuso sāriputta… jivhaṃ, āvuso sāriputta… kāyaṃ, āvuso sāriputta… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

392. ‘‘Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi? Sotasmiṃ, āvuso channa, sotaviññāṇe … ghānasmiṃ, āvuso channa, ghānaviññāṇe… jivhāya, āvuso channa, jivhāviññāṇe… kāyasmiṃ, āvuso channa, kāyaviññāṇe… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

‘‘Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotasmiṃ, āvuso sāriputta, sotaviññāṇe… ghānasmiṃ, āvuso sāriputta, ghānaviññāṇe… jivhāya, āvuso sāriputta, jivhāviññāṇe… kāyasmiṃ, āvuso sāriputta, kāyaviññāṇe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññā manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

393. Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – ‘‘tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ [vacanaṃ (sī.)], niccakappaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’’ti. Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.



"尊者阐那不要拿刀。尊者阐那请继续活下去。我们希望尊者阐那继续活着。如果尊者阐那没有合适的食物，我会为尊者阐那寻找合适的食物。如果尊者阐那没有合适的药物，我会为尊者阐那寻找合适的药物。如果尊者阐那没有适当的照顾者，我会照顾尊者阐那。尊者阐那不要拿刀。尊者阐那请继续活下去。我们希望尊者阐那继续活着。"
"朋友舍利弗，我并非没有合适的食物；我也不是没有合适的药物；我也不是没有适当的照顾者。而且，朋友舍利弗，我长期以令人愉悦的方式侍奉导师，不是以令人不愉悦的方式。朋友舍利弗，这对弟子来说是适当的，应该以令人愉悦的方式侍奉导师，不是以令人不愉悦的方式。朋友舍利弗，请记住：'比丘阐那将无可指责地拿刀。'"
"如果尊者阐那允许回答问题，我们想问尊者阐那一些问题。"
"朋友舍利弗，请问吧，我听了会知道的。"
"朋友阐那，你是否认为眼、眼识和眼识所识知的法是'这是我的，这是我，这是我的自我'？朋友阐那，你是否认为耳、耳识...鼻、鼻识...舌、舌识...身、身识...意、意识和意识所识知的法是'这是我的，这是我，这是我的自我'？"
"朋友舍利弗，我认为眼、眼识和眼识所识知的法'不是我的，不是我，不是我的自我'。朋友舍利弗，我认为耳...鼻...舌...身...意、意识和意识所识知的法'不是我的，不是我，不是我的自我'。"
"朋友阐那，在眼、眼识和眼识所识知的法中，你看到了什么，了知了什么，而认为眼、眼识和眼识所识知的法'不是我的，不是我，不是我的自我'？朋友阐那，在耳、耳识...鼻、鼻识...舌、舌识...身、身识...意、意识和意识所识知的法中，你看到了什么，了知了什么，而认为意、意识和意识所识知的法'不是我的，不是我，不是我的自我'？"
"朋友舍利弗，在眼、眼识和眼识所识知的法中，我看到了灭，了知了灭，所以认为眼、眼识和眼识所识知的法'不是我的，不是我，不是我的自我'。朋友舍利弗，在耳、耳识...鼻、鼻识...舌、舌识...身、身识...意、意识和意识所识知的法中，我看到了灭，了知了灭，所以认为意、意识和意识所识知的法'不是我的，不是我，不是我的自我'。"
听到这些，尊者大周陀对尊者阐那说："因此，朋友阐那，应当经常记住世尊的这个教导：'有所依则有动摇，无所依则无动摇。无动摇则有寂静，有寂静则无倾向。无倾向则无来去。无来去则无死生。无死生则既不在此世，也不在他世，也不在两者之间。这就是苦的终结。'"然后尊者舍利弗和尊者大周陀用这个教诫教导尊者阐那后，从座位起身离去。

394. Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṃ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā’’ti? ‘‘Atthi, bhante, pubbajiraṃ [pappajitañhitaṃ (ka.), upavajjitaṃ (ka.), pubbavijjanaṃ, pubbavijjhanaṃ, pubbaviciraṃ (saṃyuttake)] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī’’ti. ‘‘Honti [posanti (ka.)] hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Nāhaṃ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ ‘saupavajjo’ti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjo channo bhikkhu satthaṃ āharesī’ti evametaṃ, sāriputta, dhārehī’’ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Channovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Puṇṇovādasuttaṃ

395. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā puṇṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – ‘‘sādhu maṃ, bhante, bhagavā saṃkhittena ovādena ovadatu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā puṇṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (syā. kaṃ.)]. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

‘‘Santi kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

‘‘Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

‘‘Santi ca kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

‘‘Iminā ca tvaṃ puṇṇa, mayā saṃkhittena ovādena ovadito katarasmiṃ janapade viharissasī’’ti? ‘‘Imināhaṃ, bhante, bhagavatā saṃkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti.



于是尊者阐那在尊者舍利弗和尊者大周陀离去不久后拿刀自杀。然后尊者舍利弗去世尊那里；到了之后，礼拜世尊，坐在一旁。坐在一旁的尊者舍利弗对世尊说："世尊，尊者阐那拿刀自杀了。他的去处是什么，他的来世是什么？"
"舍利弗，阐那比丘不是当面对你说明他是无可指责的吗？"
"世尊，有一个名叫普巴吉拉的跋耆村。那里有尊者阐那的朋友家庭、亲密家庭、可以造访的家庭。"
"舍利弗，阐那比丘确实有这些朋友家庭、亲密家庭、可以造访的家庭。但是，舍利弗，我不仅仅因为这个就说他是'有可指责的'。舍利弗，谁舍弃这个身体而取得另一个身体，我说他是'有可指责的'。阐那比丘没有这种情况。舍利弗，请记住：'比丘阐那无可指责地拿刀自杀。'"
世尊说了这些。尊者舍利弗欢喜，赞叹世尊所说。
给予阐那的教诫经第二结束。
给予富楼那的教诫经
如是我闻。一时，世尊住舍卫城祇树给孤独园。那时，尊者富楼那在傍晚从独处起来，去世尊那里；到了之后，礼拜世尊，坐在一旁。坐在一旁的尊者富楼那对世尊说："世尊，请世尊简要地给我教诫，我听了世尊的法后，可以独自隐居，不放逸，热心，专注地生活。"
"那么，富楼那，听着，好好注意，我要说了。"
"是的，世尊。"尊者富楼那回答世尊。世尊说：
"富楼那，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪恋。如果比丘喜欢它、称赞它、执着它，对他来说，由于喜欢、称赞、执着它，就生起了喜悦。富楼那，我说'喜悦生起则苦生起'。
"富楼那，有耳所识的声...鼻所识的香...舌所识的味...身所识的触...意所识的法，可爱、可意、可悦、可喜、与欲相应、令人贪恋。如果比丘喜欢它、称赞它、执着它，对他来说，由于喜欢、称赞、执着它，就生起了喜悦。富楼那，我说'喜悦生起则苦生起'。
"富楼那，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪恋。如果比丘不喜欢它、不称赞它、不执着它，对他来说，由于不喜欢、不称赞、不执着它，喜悦就灭尽。富楼那，我说'喜悦灭尽则苦灭尽'。
"富楼那，有耳所识的声...鼻所识的香...舌所识的味...身所识的触...意所识的法，可爱、可意、可悦、可喜、与欲相应、令人贪恋。如果比丘不喜欢它、不称赞它、不执着它，对他来说，由于不喜欢、不称赞、不执着它，喜悦就灭尽。富楼那，我说'喜悦灭尽则苦灭尽'。
"富楼那，我用这个简要的教诫教导了你，你将住在哪个地方？"
"世尊，我被世尊用这个简要的教诫教导后，将住在名叫苏那帕兰塔的地方。"

396. ‘‘Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati – ‘bhaddakā [bhadrakā (ka.)] vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ [yaṃ me (sī. pī. ka.)] nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṃ bhavissati – ‘santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Taṃ me idaṃ apariyiṭṭhaṃyeva satthahārakaṃ laddha’nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti. ‘‘Sādhu, sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharituṃ. Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī’’ti.



"富楼那，苏那帕兰塔的人们是凶暴的；富楼那，苏那帕兰塔的人们是粗鲁的。如果苏那帕兰塔的人们辱骂你、侮辱你，富楼那，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们辱骂我、侮辱我，那时我会这样想：'这些苏那帕兰塔的人们真是善良，这些苏那帕兰塔的人们真是非常善良，因为他们没有用手打我。'世尊，我会这样想；善逝，我会这样想。"
"富楼那，如果苏那帕兰塔的人们用手打你，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们用手打我，那时我会这样想：'这些苏那帕兰塔的人们真是善良，这些苏那帕兰塔的人们真是非常善良，因为他们没有用土块打我。'世尊，我会这样想；善逝，我会这样想。"
"富楼那，如果苏那帕兰塔的人们用土块打你，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们用土块打我，那时我会这样想：'这些苏那帕兰塔的人们真是善良，这些苏那帕兰塔的人们真是非常善良，因为他们没有用棍棒打我。'世尊，我会这样想；善逝，我会这样想。"
"富楼那，如果苏那帕兰塔的人们用棍棒打你，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们用棍棒打我，那时我会这样想：'这些苏那帕兰塔的人们真是善良，这些苏那帕兰塔的人们真是非常善良，因为他们没有用刀打我。'世尊，我会这样想；善逝，我会这样想。"
"富楼那，如果苏那帕兰塔的人们用刀打你，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们用刀打我，那时我会这样想：'这些苏那帕兰塔的人们真是善良，这些苏那帕兰塔的人们真是非常善良，因为他们没有用锋利的刀结束我的生命。'世尊，我会这样想；善逝，我会这样想。"
"富楼那，如果苏那帕兰塔的人们用锋利的刀结束你的生命，那时你会怎么想？"
"世尊，如果苏那帕兰塔的人们用锋利的刀结束我的生命，那时我会这样想：'有世尊的弟子们，因为厌恶身体和生命，感到羞耻，感到厌恶，而寻求自杀的工具。我不用寻找就得到了这个自杀的工具。'世尊，我会这样想；善逝，我会这样想。"
"善哉，善哉，富楼那！你具备这种自制和平静，能够住在苏那帕兰塔地方。富楼那，你认为时候到了就去吧。"

397. Atha kho āyasmā puṇṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)], tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi. Atha kho āyasmā puṇṇo aparena samayena parinibbāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi [saccavādī dhammavādī (ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭhesi. Parinibbuto, bhikkhave, puṇṇo kulaputto’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Puṇṇovādasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Nandakovādasuttaṃ

398. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca – ‘‘ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ katha’’nti [dhammikathanti (syā. kaṃ. ka.)].

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā’’ti? ‘‘Sabbeheva, bhante, kato [nandakassa bhante (sī. pī.)] pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā’’ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ katha’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi – ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi – ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti? ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā [abhinandāma (syā. kaṃ.)] yaṃ no ayyo nandako pavāretī’’ti.



于是尊者富楼那欢喜赞叹世尊所说，从座位起身，礼拜世尊，右绕后，收拾住处，拿起衣钵，向苏那帕兰塔地方出发游行。他渐次游行，到达了苏那帕兰塔地方。据说尊者富楼那住在苏那帕兰塔地方。然后尊者富楼那在同一雨安居期间使五百名优婆塞证悟，在同一雨安居期间使五百名优婆夷证悟，在同一雨安居期间证得三明。后来，尊者富楼那般涅槃了。
然后许多比丘去世尊那里；到了之后，礼拜世尊，坐在一旁。坐在一旁的那些比丘对世尊说："世尊，那位被世尊简要教诫的名叫富楼那的善男子去世了。他的去处是什么，他的来世是什么？"
"比丘们，富楼那善男子是智者，他依法而行，没有因法而烦扰我。比丘们，富楼那善男子已经般涅槃。"
世尊说了这些。那些比丘满意欢喜世尊所说。
给予富楼那的教诫经第三结束。
给予难陀迦的教诫经
如是我闻。一时，世尊住舍卫城祇树给孤独园。那时，摩诃波阇波提瞿昙弥与五百比丘尼一起去世尊那里；到了之后，礼拜世尊，站在一旁。站在一旁的摩诃波阇波提瞿昙弥对世尊说："世尊，请世尊教诫比丘尼们；世尊，请世尊教导比丘尼们；世尊，请世尊为比丘尼们作法语。"
那时，长老比丘们轮流教诫比丘尼们。尊者难陀迦不愿意轮流教诫比丘尼们。于是世尊对尊者阿难说："阿难，今天轮到谁轮流教诫比丘尼们？"
"世尊，所有人都已经轮流教诫比丘尼们。世尊，这位尊者难陀迦不愿意轮流教诫比丘尼们。"
于是世尊对尊者难陀迦说："难陀迦，教诫比丘尼们；难陀迦，教导比丘尼们；婆罗门，你为比丘尼们作法语。"
"是的，世尊。"尊者难陀迦回答世尊后，在上午穿好衣服，拿起衣钵，进入舍卫城乞食。在舍卫城乞食后，饭后返回，带一位同伴去王园。那些比丘尼们远远地看见尊者难陀迦来。看见后，准备了座位，摆好洗脚水。尊者难陀迦坐在准备好的座位上。坐下后洗脚。那些比丘尼们也礼拜尊者难陀迦后，坐在一旁。坐在一旁的那些比丘尼，尊者难陀迦对她们说："姐妹们，将进行问答式的讨论。在那里，了解的应该说'我们了解'，不了解的应该说'我们不了解'。如果有谁有疑惑或困惑，应该问我：'尊者，这是什么意思？这有什么含义？'"
"尊者，我们对尊者难陀迦仅仅这样就已经满意欢喜了，尊者难陀迦邀请我们提问。"

399. ‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘kāyo nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’… ‘‘mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ , kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

400. ‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘phoṭṭhabbā niccā vā aniccā vā’’ti? ‘‘Aniccā , bhante’’… ‘‘dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti . ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

401. ‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti’’? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.



"姐妹们，你们怎么认为，眼是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""姐妹们，你们怎么认为，耳是常还是无常？""无常，尊者。"..."鼻是常还是无常？""无常，尊者。"..."舌是常还是无常？""无常，尊者。"..."身是常还是无常？""无常，尊者。"..."意是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""为什么？""尊者，我们之前就已经以如实正慧清楚地看到'这六内处是无常的'。""善哉，善哉，姐妹们！圣弟子以如实正慧看到时就是这样的。"
"姐妹们，你们怎么认为，色是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""姐妹们，你们怎么认为，声是常还是无常？""无常，尊者。"..."香是常还是无常？""无常，尊者。"..."味是常还是无常？""无常，尊者。"..."触是常还是无常？""无常，尊者。"..."法是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""为什么？""尊者，我们之前就已经以如实正慧清楚地看到'这六外处是无常的'。""善哉，善哉，姐妹们！圣弟子以如实正慧看到时就是这样的。"
"姐妹们，你们怎么认为，眼识是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""姐妹们，你们怎么认为，耳识是常还是无常？""无常，尊者。"..."鼻识是常还是无常？""无常，尊者。"..."舌识是常还是无常？""无常，尊者。"..."身识是常还是无常？""无常，尊者。"..."意识是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常、苦、变易法，适合认为'这是我的，这是我，这是我的自我'吗？""不适合，尊者。""为什么？""尊者，我们之前就已经以如实正慧清楚地看到'这六识身是无常的'。""善哉，善哉，姐妹们！圣弟子以如实正慧看到时就是这样的。"

402. ‘‘Seyyathāpi , bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā [aniccā vipariṇāmadhammā (?)]; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

403. ‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā [aniccā vipariṇāmadhammā (sī. pī.)]. Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.



"姐妹们,就像正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法,光也是无常变易法。姐妹们,如果有人这样说:'那盏正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法;但它的光是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为那盏正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法;更何况它的光是无常变易法。""同样地,姐妹们,如果有人这样说:'这六内处是无常的;但缘于六内处所感受的乐、苦或不苦不乐是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为缘于特定的条件而生起特定的感受。当特定的条件灭时,特定的感受也灭。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"
"姐妹们,就像一棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法,影子也是无常变易法。姐妹们,如果有人这样说:'那棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法;但它的影子是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为那棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法;更何况它的影子是无常变易法。""同样地,姐妹们,如果有人这样说:'这六外处是无常的。但缘于六外处所感受的乐、苦或不苦不乐是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为缘于特定的条件而生起特定的感受。当特定的条件灭时,特定的感受也灭。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"

404. ‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ [vilimaṃ (sī. pī. ka.)] antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā’’ti.

‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

405. ‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

406. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – ‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā’’ti.



"姐妹们,就像一个熟练的屠牛者或屠牛者的学徒,宰杀一头牛后,用锋利的屠刀剖开牛身,不伤内部肉体,不伤外部皮层。他会用锋利的屠刀切断、剖开、分解、剥离其中的筋肉、筋腱和结缔组织。切断、剖开、分解、剥离后,抖掉外部皮层,用那同一块皮重新覆盖牛身,然后说:'这头牛仍然与这块皮相连。'姐妹们,他说的对吗?""不对,尊者。""为什么?""尊者,因为那个熟练的屠牛者或屠牛者的学徒,宰杀一头牛后,用锋利的屠刀剖开牛身,不伤内部肉体,不伤外部皮层。他用锋利的屠刀切断、剖开、分解、剥离其中的筋肉、筋腱和结缔组织。切断、剖开、分解、剥离后,抖掉外部皮层,用那同一块皮重新覆盖牛身,即使他这样说:'这头牛仍然与这块皮相连',但实际上那头牛已经与那块皮分离了。"
"姐妹们,我用这个比喻是为了说明意思。这里的意思是:'内部肉体'是六内处的代称;'外部皮层'是六外处的代称;'筋肉、筋腱、结缔组织'是喜贪的代称;'锋利的屠刀'是圣智慧的代称,这圣智慧能切断、剖开、分解、剥离内在的烦恼、结缚和束缚。
"姐妹们,有这七觉支,比丘修习、多修习后,能因漏尽而证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。哪七种?在此,姐妹们,比丘修习依远离、依离贪、依灭尽、趋向舍离的念觉支,修习...择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...修习依远离、依离贪、依灭尽、趋向舍离的舍觉支。姐妹们,这七觉支,比丘修习、多修习后,能因漏尽而证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。"
然后尊者难陀迦用这个教诫教导那些比丘尼后,让她们离开:"姐妹们,去吧,时候到了。"于是那些比丘尼欢喜赞叹尊者难陀迦所说,从座位起身,礼拜尊者难陀迦,右绕后,去世尊那里;到了之后,礼拜世尊,站在一旁。站在一旁的那些比丘尼,世尊对她们说:"比丘尼们,去吧,时候到了。"于是那些比丘尼礼拜世尊,右绕后离去。那些比丘尼离去不久,世尊对比丘们说:"比丘们,就像在第十四布萨日,大多数人不会怀疑或困惑'月亏还是月圆',而是知道月亏。同样地,比丘们,那些比丘尼对难陀迦的法语感到满意,但还没有完全满足。"

407. Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī’’ti. ‘‘Evaṃ , bhante’’ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti. ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī’’ti.

408. ‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

409. ‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… phoṭṭhabbā niccā vā aniccā vā’’ti ? ‘‘Aniccā, bhante… dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.



于是世尊对尊者难陀迦说:"那么,难陀迦,你明天也用同样的教诫教导那些比丘尼。""是的,世尊。"尊者难陀迦回答世尊。然后尊者难陀迦在那夜过后,在上午穿好衣服,拿起衣钵,进入舍卫城乞食。在舍卫城乞食后,饭后返回,带一位同伴去王园。那些比丘尼远远地看见尊者难陀迦来。看见后,准备了座位,摆好洗脚水。尊者难陀迦坐在准备好的座位上。坐下后洗脚。那些比丘尼也礼拜尊者难陀迦后,坐在一旁。坐在一旁的那些比丘尼,尊者难陀迦对她们说:"姐妹们,将进行问答式的讨论。在那里,了解的应该说'我们了解',不了解的应该说'我们不了解'。如果有谁有疑惑或困惑,应该问我:'尊者,这是什么意思?这有什么含义?'""尊者,我们对尊者难陀迦仅仅这样就已经满意欢喜了,尊者难陀迦邀请我们提问。"
"姐妹们,你们怎么认为,眼是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,尊者。""姐妹们,你们怎么认为,耳是常还是无常?""无常,尊者。"..."鼻是常还是无常?""无常,尊者。"..."舌...身...意是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,尊者。""为什么?""尊者,我们之前就已经以如实正慧清楚地看到'这六内处是无常的'。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"
"姐妹们,你们怎么认为,色是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,尊者。""姐妹们,你们怎么认为,声是常还是无常?""无常,尊者。"..."香是常还是无常?""无常,尊者。"..."味是常还是无常?""无常,尊者。"..."触是常还是无常?""无常,尊者。"..."法是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,尊者。""为什么?""尊者,我们之前就已经以如实正慧清楚地看到'这六外处是无常的'。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"

410. ‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

411. ‘‘Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā ; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

412. ‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.



"姐妹们,你们怎么认为,眼识是常还是无常?""无常,尊者。"..."耳识是常还是无常?""无常,尊者。"..."鼻识是常还是无常?""无常,尊者。"..."舌识是常还是无常?""无常,尊者。"..."身识是常还是无常?""无常,尊者。"..."意识是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,尊者。""为什么?""尊者,我们之前就已经以如实正慧清楚地看到'这六识身是无常的'。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"
"姐妹们,就像正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法,光也是无常变易法。姐妹们,如果有人这样说:'那盏正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法;但它的光是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为那盏正在燃烧的油灯,油是无常变易法,灯芯是无常变易法,火焰是无常变易法;更何况它的光是无常变易法。""同样地,姐妹们,如果有人这样说:'这六内处是无常的;但缘于六内处所感受的乐、苦或不苦不乐是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为缘于特定的条件而生起特定的感受。当特定的条件灭时,特定的感受也灭。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"
"姐妹们,就像一棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法,影子也是无常变易法。姐妹们,如果有人这样说:'那棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法;但它的影子是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为那棵站立的、有实的大树,根是无常变易法,树干是无常变易法,枝叶是无常变易法;更何况它的影子是无常变易法。""同样地,姐妹们,如果有人这样说:'这六外处是无常的。但缘于六外处所感受的乐、苦或不苦不乐是常、恒、永恒、不变易法',他说的对吗?""不对,尊者。""为什么?""尊者,因为缘于特定的条件而生起特定的感受。当特定的条件灭时,特定的感受也灭。""善哉,善哉,姐妹们!圣弟子以如实正慧看到时就是这样的。"

413. ‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā’’ti.

‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ antarā nhāru antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

414. ‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

415. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā [yā pacchimā bhikkhunī, sā (sī. syā. kaṃ. pī.), yā pacchimikā, tā bhikkhuniyo (ka.)] sotāpannā avinipātadhammā niyatā sambodhiparāyanā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Cūḷarāhulovādasuttaṃ



"姐妹们,就像一个熟练的屠牛者或屠牛者的学徒,宰杀一头牛后,用锋利的屠刀剖开牛身,不伤内部肉体,不伤外部皮层。他会用锋利的屠刀切断、剖开、分解、剥离其中的筋肉、筋腱和结缔组织。切断、剖开、分解、剥离后,抖掉外部皮层,用那同一块皮重新覆盖牛身,然后说:'这头牛仍然与这块皮相连。'姐妹们,他说的对吗?""不对,尊者。""为什么?""尊者,因为那个熟练的屠牛者或屠牛者的学徒,宰杀一头牛后,用锋利的屠刀剖开牛身,不伤内部肉体,不伤外部皮层。他用锋利的屠刀切断、剖开、分解、剥离其中的筋肉、筋腱和结缔组织。切断、剖开、分解、剥离后,抖掉外部皮层,用那同一块皮重新覆盖牛身,即使他这样说:'这头牛仍然与这块皮相连',但实际上那头牛已经与那块皮分离了。"
"姐妹们,我用这个比喻是为了说明意思。这里的意思是:'内部肉体'是六内处的代称;'外部皮层'是六外处的代称;'筋肉、筋腱、结缔组织'是喜贪的代称;'锋利的屠刀'是圣智慧的代称,这圣智慧能切断、剖开、分解、剥离内在的烦恼、结缚和束缚。
"姐妹们,有这七觉支,比丘修习、多修习后,能因漏尽而证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。哪七种?在此,姐妹们,比丘修习依远离、依离贪、依灭尽、趋向舍离的念觉支。修习...择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...修习依远离、依离贪、依灭尽、趋向舍离的舍觉支。姐妹们,这七觉支,比丘修习、多修习后,能因漏尽而证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。"
然后尊者难陀迦用这个教诫教导那些比丘尼后,让她们离开:"姐妹们,去吧,时候到了。"于是那些比丘尼欢喜赞叹尊者难陀迦所说,从座位起身,礼拜尊者难陀迦,右绕后,去世尊那里;到了之后,礼拜世尊,站在一旁。站在一旁的那些比丘尼,世尊对她们说:"比丘尼们,去吧,时候到了。"于是那些比丘尼礼拜世尊,右绕后离去。那些比丘尼离去不久,世尊对比丘们说:"比丘们,就像在第十五布萨日,大多数人不会怀疑或困惑'月亏还是月圆',而是知道月圆。同样地,比丘们,那些比丘尼对难陀迦的法语感到满意,而且完全满足。在那五百比丘尼中,最后一位比丘尼也是预流果,不堕恶趣,决定趣向正觉。"
世尊说了这些。那些比丘满意欢喜世尊所说。
给予难陀迦的教诫经第四结束。
给予小罗睺罗的教诫经

416. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – ‘‘gaṇhāhi, rāhula, nisīdanaṃ; yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā’’ti . ‘‘Evaṃ, bhante’’ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – ‘‘ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī’’ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

417. ‘‘Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante ’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, yamidaṃ [yampidaṃ (sī. ka.)] cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā’’ti ? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.



我是这样听说的：有一次,世尊住在舍卫城(现在的沙赫特·马赫特)祇树给孤独园。那时,世尊独处静坐时,心中生起这样的想法:"罗睺罗的解脱成熟之法已经成熟。我现在应该进一步教导罗睺罗达到漏尽。"于是世尊在上午穿好衣服,拿起衣钵,进入舍卫城乞食。在舍卫城乞食后,饭后返回,对尊者罗睺罗说:"罗睺罗,拿上坐具,我们去安陀林(一片茂密的森林)午休。""是的,世尊。"尊者罗睺罗回答世尊后,拿上坐具,跟在世尊身后。
当时,有数千天神跟随世尊,心想:"今天世尊将进一步教导尊者罗睺罗达到漏尽。"然后世尊进入安陀林,在一棵树下的准备好的座位上坐下。尊者罗睺罗也礼拜世尊后,坐在一旁。世尊对坐在一旁的尊者罗睺罗说:
"罗睺罗,你怎么认为,眼是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,色是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,眼识是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,眼触是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,缘眼触而生的受、想、行、识,这些是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。"

418. ‘‘Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… jivhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… kāyo nicco vā anicco vā’’ti? ‘‘Anicco, bhante…pe… mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ –‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.

419. ‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… , ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.

Cūḷarāhulovādasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Chachakkasuttaṃ

420. 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 – ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ – cha chakkāni. 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, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.



"罗睺罗,你怎么认为,耳是常还是无常?""无常,世尊。"..."鼻是常还是无常?""无常,世尊。"..."舌是常还是无常?""无常,世尊。"..."身是常还是无常?""无常,世尊。"..."意是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,法是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,意识是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,意触是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。""罗睺罗,你怎么认为,缘意触而生的受、想、行、识,这些是常还是无常?""无常,世尊。""无常的是苦还是乐?""苦,世尊。""无常、苦、变易法,适合认为'这是我的,这是我,这是我的自我'吗?""不适合,世尊。"
"罗睺罗,如是见的多闻圣弟子厌离眼,厌离色,厌离眼识,厌离眼触,厌离缘眼触而生的受、想、行、识。厌离耳,厌离声...厌离鼻,厌离香...厌离舌,厌离味...厌离身,厌离触...厌离意,厌离法,厌离意识,厌离意触,厌离缘意触而生的受、想、行、识。由厌离而离贪,由离贪而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊说了这些。尊者罗睺罗满意欢喜世尊所说。当这个解说被说时,尊者罗睺罗的心无取著而从诸漏解脱。对那数千天神来说,远尘离垢的法眼生起:"凡是集法,皆是灭法。"
给予小罗睺罗的教诫经第五结束。
六六经
我是这样听说的：有一次,世尊住在舍卫城(现在的沙赫特·马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:"比丘们,我将为你们说法,初善、中善、后善,有义有文,显示完全圆满清净的梵行,即六个六法。你们要听,要好好作意,我将说。""是的,世尊。"那些比丘回答世尊。世尊说:
"应知六内处,应知六外处,应知六识身,应知六触身,应知六受身,应知六爱身。

421. ‘‘‘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. Idaṃ paṭhamaṃ chakkaṃ.

‘‘‘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. Idaṃ dutiyaṃ chakkaṃ.

‘‘‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. ‘Cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ tatiyaṃ chakkaṃ.

‘‘‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ catutthaṃ chakkaṃ.

‘‘‘Cha vedanākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā. ‘Cha vedanākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ pañcamaṃ chakkaṃ.

‘‘‘Cha taṇhākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ… kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. ‘Cha taṇhākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ chaṭṭhaṃ chakkaṃ.



"'应知六内处'——这是所说的。这是缘何而说的?眼处、耳处、鼻处、舌处、身处、意处。'应知六内处'——这是所说的,这是缘此而说的。这是第一个六法。
'应知六外处'——这是所说的。这是缘何而说的?色处、声处、香处、味处、触处、法处。'应知六外处'——这是所说的,这是缘此而说的。这是第二个六法。
'应知六识身'——这是所说的。这是缘何而说的?缘眼色生眼识,缘耳声生耳识,缘鼻香生鼻识,缘舌味生舌识,缘身触生身识,缘意法生意识。'应知六识身'——这是所说的,这是缘此而说的。这是第三个六法。
'应知六触身'——这是所说的。这是缘何而说的?缘眼色生眼识,三者和合触;缘耳声生耳识,三者和合触;缘鼻香生鼻识,三者和合触;缘舌味生舌识,三者和合触;缘身触生身识,三者和合触;缘意法生意识,三者和合触。'应知六触身'——这是所说的,这是缘此而说的。这是第四个六法。
'应知六受身'——这是所说的。这是缘何而说的?缘眼色生眼识,三者和合触,触缘受;缘耳声生耳识,三者和合触,触缘受;缘鼻香生鼻识,三者和合触,触缘受;缘舌味生舌识,三者和合触,触缘受;缘身触生身识,三者和合触,触缘受;缘意法生意识,三者和合触,触缘受。'应知六受身'——这是所说的,这是缘此而说的。这是第五个六法。
'应知六爱身'——这是所说的。这是缘何而说的?缘眼色生眼识,三者和合触,触缘受,受缘爱;缘耳声生耳识...缘鼻香生鼻识...缘舌味生舌识...缘身触生身识...缘意法生意识,三者和合触,触缘受,受缘爱。'应知六爱身'——这是所说的,这是缘此而说的。这是第六个六法。

422. ‘‘‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhu attā’ti yo vadeyya. Iti cakkhu anattā.

‘‘‘Rūpā attā’ti yo vadeyya taṃ na upapajjati. Rūpānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘rūpā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā.

‘‘‘Cakkhuviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Cakkhuviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhuviññāṇaṃ attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā.

‘‘‘Cakkhusamphasso attā’ti yo vadeyya taṃ na upapajjati. Cakkhusamphassassa uppādopi vayopi paññāyati . Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhusamphasso attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā.

‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.

‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.



"如果有人说'眼是我',这是不合理的。眼的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'眼是我'这种说法是不合理的。所以眼是无我的。
如果有人说'色是我',这是不合理的。色的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'色是我'这种说法是不合理的。所以眼是无我的,色是无我的。
如果有人说'眼识是我',这是不合理的。眼识的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'眼识是我'这种说法是不合理的。所以眼是无我的,色是无我的,眼识是无我的。
如果有人说'眼触是我',这是不合理的。眼触的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'眼触是我'这种说法是不合理的。所以眼是无我的,色是无我的,眼识是无我的,眼触是无我的。
如果有人说'受是我',这是不合理的。受的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'受是我'这种说法是不合理的。所以眼是无我的,色是无我的,眼识是无我的,眼触是无我的,受是无我的。
如果有人说'爱是我',这是不合理的。爱的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'爱是我'这种说法是不合理的。所以眼是无我的,色是无我的,眼识是无我的,眼触是无我的,受是无我的,爱是无我的。

423. ‘‘‘Sotaṃ attā’ti yo vadeyya…pe… ‘ghānaṃ attā’ti yo vadeyya… ‘jivhā attā’ti yo vadeyya… ‘kāyo attā’ti yo vadeyya… ‘mano attā’ti yo vadeyya taṃ na upapajjati. Manassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘mano attā’ti yo vadeyya. Iti mano anattā.

‘‘‘Dhammā attā’ti yo vadeyya taṃ na upapajjati. Dhammānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘dhammā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā.

‘‘‘Manoviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manoviññāṇaṃ attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā.

‘‘‘Manosamphasso attā’ti yo vadeyya taṃ na upapajjati. Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā.

‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā.

‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.



"如果有人说'耳是我'...如果有人说'鼻是我'...如果有人说'舌是我'...如果有人说'身是我'...如果有人说'意是我',这是不合理的。意的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'意是我'这种说法是不合理的。所以意是无我的。
如果有人说'法是我',这是不合理的。法的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'法是我'这种说法是不合理的。所以意是无我的,法是无我的。
如果有人说'意识是我',这是不合理的。意识的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'意识是我'这种说法是不合理的。所以意是无我的,法是无我的,意识是无我的。
如果有人说'意触是我',这是不合理的。意触的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'意触是我'这种说法是不合理的。所以意是无我的,法是无我的,意识是无我的,意触是无我的。
如果有人说'受是我',这是不合理的。受的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'受是我'这种说法是不合理的。所以意是无我的,法是无我的,意识是无我的,意触是无我的,受是无我的。
如果有人说'爱是我',这是不合理的。爱的生起和灭去是可见的。对于生起和灭去可见的,就会有'我的自我生起和消失'这样的想法。因此,'爱是我'这种说法是不合理的。所以意是无我的,法是无我的,意识是无我的,意触是无我的,受是无我的,爱是无我的。

424. ‘‘Ayaṃ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā – cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; rūpe ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhuviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhusamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama , esohamasmi, eso me attā’ti samanupassati; taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; sotaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… ghānaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… kāyaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.

‘‘Ayaṃ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā – cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Rūpe ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhuviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhusamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Sotaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… ghānaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… kāyaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manoviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manosamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.



"比丘们,这是导向有身见集起的道路:认为眼是'这是我的,这是我,这是我的自我';认为色是'这是我的,这是我,这是我的自我';认为眼识是'这是我的,这是我,这是我的自我';认为眼触是'这是我的,这是我,这是我的自我';认为受是'这是我的,这是我,这是我的自我';认为爱是'这是我的,这是我,这是我的自我';认为耳是'这是我的,这是我,这是我的自我'...认为鼻是'这是我的,这是我,这是我的自我'...认为舌是'这是我的,这是我,这是我的自我'...认为身是'这是我的,这是我,这是我的自我'...认为意是'这是我的,这是我,这是我的自我',认为法是'这是我的,这是我,这是我的自我',认为意识是'这是我的,这是我,这是我的自我',认为意触是'这是我的,这是我,这是我的自我',认为受是'这是我的,这是我,这是我的自我',认为爱是'这是我的,这是我,这是我的自我'。
比丘们,这是导向有身见灭的道路:认为眼是'这不是我的,这不是我,这不是我的自我'。认为色是'这不是我的,这不是我,这不是我的自我'。认为眼识是'这不是我的,这不是我,这不是我的自我'。认为眼触是'这不是我的,这不是我,这不是我的自我'。认为受是'这不是我的,这不是我,这不是我的自我'。认为爱是'这不是我的,这不是我,这不是我的自我'。认为耳是'这不是我的,这不是我,这不是我的自我'...认为鼻是'这不是我的,这不是我,这不是我的自我'...认为舌是'这不是我的,这不是我,这不是我的自我'...认为身是'这不是我的,这不是我,这不是我的自我'...认为意是'这不是我的,这不是我,这不是我的自我'。认为法是'这不是我的,这不是我,这不是我的自我'。认为意识是'这不是我的,这不是我,这不是我的自我'。认为意触是'这不是我的,这不是我,这不是我的自我'。认为受是'这不是我的,这不是我,这不是我的自我'。认为爱是'这不是我的,这不是我,这不是我的自我

425. ‘‘Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.



"比丘们,缘眼色生眼识,三者和合触,触缘受,或乐或苦或不苦不乐。他被乐受触时,就欢喜、赞叹、执着住于其中。他的贪随眠随增。他被苦受触时,就忧愁、疲倦、悲泣、捶胸哭泣、陷入迷乱。他的嗔随眠随增。他被不苦不乐受触时,对那受的集起、灭没、味、患、离不如实知。他的无明随眠随增。比丘们,他不断除乐受的贪随眠,不驱除苦受的嗔随眠,不根除不苦不乐受的无明随眠,不断除无明,不生起明,就能在现法中作苦之边际者 - 这是不可能的。
比丘们,缘耳声生耳识...缘鼻香生鼻识...缘舌味生舌识...缘身触生身识...缘意法生意识,三者和合触,触缘受,或乐或苦或不苦不乐。他被乐受触时,就欢喜、赞叹、执着住于其中。他的贪随眠随增。他被苦受触时,就忧愁、疲倦、悲泣、捶胸哭泣、陷入迷乱。他的嗔随眠随增。他被不苦不乐受触时,对那受的集起、灭没、味、患、离不如实知。他的无明随眠随增。比丘们,他不断除乐受的贪随眠,不驱除苦受的嗔随眠,不根除不苦不乐受的无明随眠,不断除无明,不生起明,就能在现法中作苦之边际者 - 这是不可能的。

426. ‘‘Cakkhuñca , bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe….

‘‘Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe….

‘‘Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… .

‘‘Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe….

‘‘Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

427. ‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

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

Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Mahāsaḷāyatanikasuttaṃ

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



"比丘们,缘眼色生眼识,三者和合触,触缘受,或乐或苦或不苦不乐。他被乐受触时,不欢喜、不赞叹、不执着住于其中。他的贪随眠不随增。他被苦受触时,不忧愁、不疲倦、不悲泣、不捶胸哭泣、不陷入迷乱。他的嗔随眠不随增。他被不苦不乐受触时,对那受的集起、灭没、味、患、离如实知。他的无明随眠不随增。比丘们,他断除乐受的贪随眠,驱除苦受的嗔随眠,根除不苦不乐受的无明随眠,断除无明,生起明,就能在现法中作苦之边际者 - 这是可能的。
比丘们,缘耳声生耳识...
比丘们,缘鼻香生鼻识...
比丘们,缘舌味生舌识...
比丘们,缘身触生身识...
比丘们,缘意法生意识,三者和合触,触缘受,或乐或苦或不苦不乐。他被乐受触时,不欢喜、不赞叹、不执着住于其中。他的贪随眠不随增。他被苦受触时,不忧愁、不疲倦、不悲泣、不捶胸哭泣、不陷入迷乱。他的嗔随眠不随增。他被不苦不乐受触时,对那受的集起、灭没、味、患、离如实知。他的无明随眠不随增。比丘们,他断除乐受的贪随眠,驱除苦受的嗔随眠,根除不苦不乐受的无明随眠,断除无明,生起明,就能在现法中作苦之边际者 - 这是可能的。
比丘们,如是见的多闻圣弟子厌离眼,厌离色,厌离眼识,厌离眼触,厌离受,厌离爱。厌离耳,厌离声...厌离鼻,厌离香...厌离舌,厌离味...厌离身,厌离触...厌离意,厌离法,厌离意识,厌离意触,厌离受,厌离爱。由厌离而离贪,由离贪而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊说了这些。那些比丘满意欢喜世尊所说。当这个解说被说时,约六十位比丘的心无取著而从诸漏解脱。
六六经第六结束。
大六处经
我是这样听说的:有一次,世尊住在舍卫城(现在的沙赫特·马赫特)祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:"比丘们,我将为你们说大六处法。你们要听,要好好作意,我将说。""是的,世尊。"那些比丘回答世尊。世尊说:

429. ‘‘Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti , cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi [kāyikadukkhampi (syā. kaṃ.), kāyikaṃ dukkhampi (ka.)] cetodukkhampi paṭisaṃvedeti.

‘‘Sotaṃ , bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ , manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

430. ‘‘Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti , cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.



"比丘们,不如实知见眼,不如实知见色,不如实知见眼识,不如实知见眼触,不如实知见缘眼触所生的受,或乐或苦或不苦不乐,他就贪着眼,贪着色,贪着眼识,贪着眼触,贪着缘眼触所生的受,或乐或苦或不苦不乐。
对于那贪着、系缚、迷惑、住于味著的人,未来五取蕴增长。他的渴爱 - 能导致再生、伴随喜贪、处处欢喜的 - 也增长。他的身恼害增长,心恼害增长;身热恼增长,心热恼增长;身烧恼增长,心烧恼增长。他经历身苦和心苦。
比丘们,不如实知见耳...不如实知见鼻...不如实知见舌...不如实知见身...比丘们,不如实知见意,不如实知见法,不如实知见意识,不如实知见意触,不如实知见缘意触所生的受,或乐或苦或不苦不乐,他就贪着意,贪着法,贪着意识,贪着意触,贪着缘意触所生的受,或乐或苦或不苦不乐。
对于那贪着、系缚、迷惑、住于味著的人,未来五取蕴增长。他的渴爱 - 能导致再生、伴随喜贪、处处欢喜的 - 也增长。他的身恼害增长,心恼害增长;身热恼增长,心热恼增长;身烧恼增长,心烧恼增长。他经历身苦和心苦。
比丘们,如实知见眼,如实知见色,如实知见眼识,如实知见眼触,如实知见缘眼触所生的受,或乐或苦或不苦不乐,他就不贪着眼,不贪着色,不贪着眼识,不贪着眼触,不贪着缘眼触所生的受,或乐或苦或不苦不乐。
对于那不贪着、不系缚、不迷惑、住于过患观的人,未来五取蕴减少。他的渴爱 - 能导致再生、伴随喜贪、处处欢喜的 - 也断除。他的身恼害断除,心恼害断除;身热恼断除,心热恼断除;身烧恼断除,心烧恼断除。他经历身乐和心乐。

431. ‘‘Yā tathābhūtassa [yathābhūtassa (sī. pī.)] diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa [yathābhūtassa (sī. pī.)] saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa [yathābhūtassa (sī. pī.)] vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa [yathābhūtassa (sī. pī.)] sati sāssa hoti sammāsati; yo tathābhūtassa [yathābhūtassa (sī. pī.)] samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

‘‘Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

‘‘Tassime dve dhammā yuganandhā [yuganaddhā (sī. syā. kaṃ.)] vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

‘‘Katame , bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā.

432. ‘‘Sotaṃ , bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī , sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.



"如是知见者的见是正见,如是知见者的思惟是正思惟,如是知见者的精进是正精进,如是知见者的念是正念,如是知见者的定是正定。他的身业、语业和生计早已清净。这样,他的这个八支圣道修习圆满。
当他如是修习这个八支圣道时,四念处也修习圆满,四正勤也修习圆满,四神足也修习圆满,五根也修习圆满,五力也修习圆满,七觉支也修习圆满。
对他来说,这两法平等运作 - 止与观。他以通智遍知应以通智遍知的法,以通智断除应以通智断除的法,以通智修习应以通智修习的法,以通智证悟应以通智证悟的法。
比丘们,什么是应以通智遍知的法?应说是'五取蕴',即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些是应以通智遍知的法。
比丘们,什么是应以通智断除的法?无明和有爱 - 这些是应以通智断除的法。
比丘们,什么是应以通智修习的法?止与观 - 这些是应以通智修习的法。
比丘们,什么是应以通智证悟的法?明与解脱 - 这些是应以通智证悟的法。
比丘们,如实知见耳...如实知见鼻...如实知见舌...如实知见身...比丘们,如实知见意,如实知见法,如实知见意识,如实知见意触,如实知见缘意触所生的受,或乐或苦或不苦不乐,他就不贪着意,不贪着法,不贪着意识,不贪着意触,不贪着缘意触所生的受,或乐或苦或不苦不乐。
对于那不贪着、不系缚、不迷惑、住于过患观的人,未来五取蕴减少。他的渴爱 - 能导致再生、伴随喜贪、处处欢喜的 - 也断除。他的身恼害断除,心恼害断除;身热恼断除,心热恼断除;身烧恼断除,心烧恼断除。他经历身乐和心乐。

433. ‘‘Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

‘‘Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

‘‘Tassime dve dhammā yuganandhā vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsaḷāyatanikasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Nagaravindeyyasuttaṃ

434. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari. Assosuṃ kho nagaravindeyyakā [nagaravindeyyā (ka.)] brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ nagaravindaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca –



"如是知见者的见是正见,如是知见者的思惟是正思惟,如是知见者的精进是正精进,如是知见者的念是正念,如是知见者的定是正定。他的身业、语业和生计早已清净。这样,他的这个八支圣道修习圆满。
当他如是修习这个八支圣道时,四念处也修习圆满,四正勤也修习圆满,四神足也修习圆满,五根也修习圆满,五力也修习圆满,七觉支也修习圆满。
对他来说,这两法平等运作 - 止与观。他以通智遍知应以通智遍知的法,以通智断除应以通智断除的法,以通智修习应以通智修习的法,以通智证悟应以通智证悟的法。
比丘们,什么是应以通智遍知的法?应说是'五取蕴',即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些是应以通智遍知的法。
比丘们,什么是应以通智断除的法?无明和有爱 - 这些是应以通智断除的法。
比丘们,什么是应以通智修习的法?止与观 - 这些是应以通智修习的法。
比丘们,什么是应以通智证悟的法?明与解脱 - 这些是应以通智证悟的法。"
世尊说了这些。那些比丘满意欢喜世尊所说。
大六处经第七结束。
那伽罗频陀经
我是这样听说的:有一次,世尊与大比丘僧团一起在憍萨罗国游行,来到一个名叫那伽罗频陀的憍萨罗国婆罗门村庄。那伽罗频陀的婆罗门居士们听说:"尊者,沙门乔达摩,释迦子,从释迦族出家,与大比丘僧团一起在憍萨罗国游行,已到达那伽罗频陀。关于这位乔达摩尊者,有这样的美名流传:'此世尊是阿罗汉、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。'他以自己的通智证悟后宣说这包括天、魔、梵的世界,包括沙门、婆罗门的众生,以及天、人。他宣说初善、中善、后善,有义、有文的法,开显完全圆满清净的梵行。见到这样的阿罗汉是好的。"
于是那伽罗频陀的婆罗门居士们去见世尊。到了之后,有些向世尊礼拜,然后坐在一旁。有些与世尊互相问候,寒暄一番后,坐在一旁。有些向世尊合掌,然后坐在一旁。有些在世尊面前说出自己的姓名,然后坐在一旁。有些默然坐在一旁。世尊对坐在一旁的那伽罗频陀的婆罗门居士们说:

435. ‘‘Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā , ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

436. ‘‘Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi [mayaṃ hi (?)] cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti . Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.



"居士们,如果其他外道游行者这样问你们:'居士们,什么样的沙门、婆罗门不应受尊敬、不应受尊重、不应受崇敬、不应受供养?'居士们,被这样问时,你们应该这样回答那些外道游行者:'那些沙门、婆罗门对眼所识的色还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,这样的沙门、婆罗门不应受尊敬、不应受尊重、不应受崇敬、不应受供养。为什么呢?因为我们对眼所识的色也还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,我们看不到他们的平等行为比我们更高。所以这些沙门、婆罗门不应受尊敬、不应受尊重、不应受崇敬、不应受供养。那些沙门、婆罗门对耳所识的声...对鼻所识的香...对舌所识的味...对身所识的触...对意所识的法还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,这样的沙门、婆罗门不应受尊敬、不应受尊重、不应受崇敬、不应受供养。为什么呢?因为我们对意所识的法也还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,我们看不到他们的平等行为比我们更高。所以这些沙门、婆罗门不应受尊敬、不应受尊重、不应受崇敬、不应受供养。'居士们,被这样问时,你们应该这样回答那些外道游行者。
居士们,如果其他外道游行者这样问你们:'居士们,什么样的沙门、婆罗门应受尊敬、应受尊重、应受崇敬、应受供养?'居士们,被这样问时,你们应该这样回答那些外道游行者:'那些沙门、婆罗门对眼所识的色已离贪、已离嗔、已离痴,内心已平静,以身、语、意行平等行为,这样的沙门、婆罗门应受尊敬、应受尊重、应受崇敬、应受供养。为什么呢?因为我们对眼所识的色还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,我们看到他们的平等行为比我们更高。所以这些沙门、婆罗门应受尊敬、应受尊重、应受崇敬、应受供养。那些沙门、婆罗门对耳所识的声...对鼻所识的香...对舌所识的味...对身所识的触...对意所识的法已离贪、已离嗔、已离痴,内心已平静,以身、语、意行平等行为,这样的沙门、婆罗门应受尊敬、应受尊重、应受崇敬、应受供养。为什么呢?因为我们对意所识的法还有贪、还有嗔、还有痴,内心未平静,以身、语、意行不平等行为,我们看到他们的平等行为比我们更高。所以这些沙门、婆罗门应受尊敬、应受尊重、应受崇敬、应受供养。'居士们,被这样问时,你们应该这样回答那些外道游行者。

437. ‘‘Sace pana vo [sace te (syā. kaṃ. pī. ka.)], gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ , natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ [yena mayaṃ āyasmanto (sī. pī.), yena mayaṃ āyasmante (syā. kaṃ.)] evaṃ vadema – addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti.

Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘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. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

Nagaravindeyyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Piṇḍapātapārisuddhisuttaṃ

438. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

‘‘Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. Katamena kho tvaṃ, sāriputta, vihārena etarahi bahulaṃ viharasī’’ti? ‘‘Suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī’’ti. ‘‘Sādhu, sādhu, sāriputta! Mahāpurisavihārena kira tvaṃ, sāriputta, etarahi bahulaṃ viharasi. Mahāpurisavihāro eso [hesa (sī. syā. kaṃ. pī.)], sāriputta, yadidaṃ – suññatā. Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya – ‘suññatāvihārena bahulaṃ [etarahi bahulaṃ (sī. pī.)] vihareyya’nti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.



"居士们,如果其他外道者这样问你们:'诸位有什么特征,有什么推论,使你们这样说:这些尊者确实已离贪或正在修习断除贪,已离嗔或正在修习断除嗔,已离痴或正在修习断除痴?'居士们,被这样问时,你们应该这样回答那些外道者:'因为这些尊者居住在森林、树下、偏僻的住处。那里没有能看了又看而生喜乐的眼所识色,没有能听了又听而生喜乐的耳所识声,没有能嗅了又嗅而生喜乐的鼻所识香,没有能尝了又尝而生喜乐的舌所识味,没有能触了又触而生喜乐的身所识触。朋友们,这就是我们的特征,这就是我们的推论,使我们这样说:这些尊者确实已离贪或正在修习断除贪,已离嗔或正在修习断除嗔,已离痴或正在修习断除痴。'居士们,被这样问时,你们应该这样回答那些外道**者。"
说到这里,那伽罗频陀的婆罗门居士们对世尊说:"太好了,乔达摩先生!太好了,乔达摩先生!乔达摩先生,就像扶起倒下的,揭开遮蔽的,为迷路者指路,在黑暗中举灯:'有眼者见色',同样地,乔达摩先生以种种方便开示了法。我们皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我们为优婆塞,从今日起终生皈依。"
那伽罗频陀经第八结束。
乞食清净经
我是这样听说的:有一次,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,尊者舍利弗傍晚从独处起来,去见世尊。到了之后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的舍利弗尊者说:
"舍利弗,你的诸根明净,肤色清净明亮。舍利弗,你现在多住于什么住处?"
"世尊,我现在多住于空住。"
"很好,很好,舍利弗!你现在多住于大人住处。舍利弗,这空确实是大人住处。因此,舍利弗,如果比丘希望'我要多住于空住',那么,舍利弗,那比丘应该这样思惟:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的眼所识色有欲、贪、嗔、痴或心的反感吗?'舍利弗,如果比丘反省后知道:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的眼所识色有欲、贪、嗔、痴或心的反感',那么,舍利弗,那比丘就应该为断除这些恶不善法而努力。舍利弗,如果比丘反省后知道:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的眼所识色没有欲、贪、嗔、痴或心的反感',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。

439. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha sotaviññeyyesu saddesu…pe… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace , sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

440. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca kāmaguṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ kāmaguṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

441. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca nīvaraṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ nīvaraṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

442. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pariññātā nu kho me pañcupādānakkhandhā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṃ upādānakkhandhānaṃ pariññāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

443. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ satipaṭṭhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

444. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro sammappadhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ sammappadhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro sammappadhānā’ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.



"再者,舍利弗,比丘应该这样思惟:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的耳所识声...鼻所识香...舌所识味...身所识触...意所识法有欲、贪、嗔、痴或心的反感吗?'舍利弗,如果比丘反省后知道:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的意所识法有欲、贪、嗔、痴或心的反感',那么,舍利弗,那比丘就应该为断除这些恶不善法而努力。舍利弗,如果比丘反省后知道:'我走哪条路进村乞食,在哪个地方乞食,走哪条路从村里回来,我对那里的意所识法没有欲、贪、嗔、痴或心的反感',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已断除五欲功德了吗?'舍利弗,如果比丘反省后知道:'我还没有断除五欲功德',那么,舍利弗,那比丘就应该为断除五欲功德而努力。舍利弗,如果比丘反省后知道:'我已断除五欲功德了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已断除五盖了吗?'舍利弗,如果比丘反省后知道:'我还没有断除五盖',那么,舍利弗,那比丘就应该为断除五盖而努力。舍利弗,如果比丘反省后知道:'我已断除五盖了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已遍知五取蕴了吗?'舍利弗,如果比丘反省后知道:'我还没有遍知五取蕴',那么,舍利弗,那比丘就应该为遍知五取蕴而努力。舍利弗,如果比丘反省后知道:'我已遍知五取蕴了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习四念处了吗?'舍利弗,如果比丘反省后知道:'我还没有修习四念处',那么,舍利弗,那比丘就应该为修习四念处而努力。舍利弗,如果比丘反省后知道:'我已修习四念处了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习四正勤了吗?'舍利弗,如果比丘反省后知道:'我还没有修习四正勤',那么,舍利弗,那比丘就应该为修习四正勤而努力。舍利弗,如果比丘反省后知道:'我已修习四正勤了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。

445. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro iddhipādā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṃ iddhipādānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

446. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañcindriyānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ indriyānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

447. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañca balānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ balānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

448. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me satta bojjhaṅgā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

449. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvito nu kho me ariyo aṭṭhaṅgiko maggo’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

450. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

451. ‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘sacchikatā nu kho me vijjā ca vimutti cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.



"再者,舍利弗,比丘应该这样思惟:'我已修习四神足了吗?'舍利弗,如果比丘反省后知道:'我还没有修习四神足',那么,舍利弗,那比丘就应该为修习四神足而努力。舍利弗,如果比丘反省后知道:'我已修习四神足了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习五根了吗?'舍利弗,如果比丘反省后知道:'我还没有修习五根',那么,舍利弗,那比丘就应该为修习五根而努力。舍利弗,如果比丘反省后知道:'我已修习五根了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习五力了吗?'舍利弗,如果比丘反省后知道:'我还没有修习五力',那么,舍利弗,那比丘就应该为修习五力而努力。舍利弗,如果比丘反省后知道:'我已修习五力了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习七觉支了吗?'舍利弗,如果比丘反省后知道:'我还没有修习七觉支',那么,舍利弗,那比丘就应该为修习七觉支而努力。舍利弗,如果比丘反省后知道:'我已修习七觉支了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习八支圣道了吗?'舍利弗,如果比丘反省后知道:'我还没有修习八支圣道',那么,舍利弗,那比丘就应该为修习八支圣道而努力。舍利弗,如果比丘反省后知道:'我已修习八支圣道了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已修习止观了吗?'舍利弗,如果比丘反省后知道:'我还没有修习止观',那么,舍利弗,那比丘就应该为修习止观而努力。舍利弗,如果比丘反省后知道:'我已修习止观了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。
"再者,舍利弗,比丘应该这样思惟:'我已证得明与解脱了吗?'舍利弗,如果比丘反省后知道:'我还没有证得明与解脱',那么,舍利弗,那比丘就应该为证得明与解脱而努力。舍利弗,如果比丘反省后知道:'我已证得明与解脱了',那么,舍利弗,那比丘就应该以那喜悦欢喜住于日夜学习善法。

452. ‘‘Ye hi keci, sāriputta, atītamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhesuṃ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhesuṃ. Yepi hi keci, sāriputta, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessanti. Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhenti. Tasmātiha, sāriputta [vo sāriputta evaṃ sikkhitabbaṃ (sī. pī.)], ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā’ti – evañhi vo, sāriputta, sikkhitabba’’nti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Piṇḍapātapārisuddhisuttaṃ niṭṭhitaṃ navamaṃ.

10. Indriyabhāvanāsuttaṃ

453. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ [kajaṅgalāyaṃ (sī. pī.), kajjaṅgalāyaṃ (syā. kaṃ.)] viharati suveḷuvane [veḷuvane (syā. kaṃ.), mukheluvane (sī. pī.)]. Atha kho uttaro māṇavo pārāsiviyantevāsī [pārāsariyantevāsī (sī. pī.), pārāsiriyantevāsī (syā. kaṃ.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca – ‘‘deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti – evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī’’ti. Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi – ‘‘aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’ti. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

454. ‘‘Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ . Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.



"舍利弗,过去任何沙门或婆罗门清净乞食,都是这样反复思惟后清净乞食。舍利弗,未来任何沙门或婆罗门将清净乞食,也都将这样反复思惟后清净乞食。舍利弗,现在任何沙门或婆罗门清净乞食,也都是这样反复思惟后清净乞食。因此,舍利弗,你们应该这样学:'我们将反复思惟后清净乞食'。舍利弗,你们应该这样学。"
世尊说了这些。尊者舍利弗满意欢喜世尊所说。
乞食清净经第九结束。
根修习经
我是这样听说的:有一次,世尊住在伽阇伽罗的善竹林。那时,巴拉西维耶的弟子青年乌塔拉去见世尊。到了之后,与世尊互相问候,寒暄一番后,坐在一旁。世尊对坐在一旁的巴拉西维耶的弟子青年乌塔拉说:"乌塔拉,巴拉西维耶婆罗门教导弟子们根的修习吗?""乔达摩先生,巴拉西维耶婆罗门教导弟子们根的修习。""乌塔拉,巴拉西维耶婆罗门是如何教导弟子们根的修习的?""乔达摩先生,在这里,不用眼见色,不用耳闻声 - 乔达摩先生,巴拉西维耶婆罗门就是这样教导弟子们根的修习。""乌塔拉,如果是这样,那么按照巴拉西维耶婆罗门的说法,盲人就是根已修习的人,聋人就是根已修习的人了。因为,乌塔拉,盲人不用眼见色,聋人不用耳闻声。"说到这里,巴拉西维耶的弟子青年乌塔拉沉默不语,羞愧,垂头丧气,低头沉思,无话可说地坐着。
世尊看到巴拉西维耶的弟子青年乌塔拉沉默不语,羞愧,垂头丧气,低头沉思,无话可说地坐着,就对尊者阿难说:"阿难,巴拉西维耶婆罗门教导弟子们根的修习是一回事,而在圣者律中无上的根修习又是另一回事。""世尊,现在是时候了;善逝,现在是时候了,请世尊教导在圣者律中无上的根修习。听了世尊的教导,比丘们会记住的。""那么,阿难,你听着,好好用心,我要说了。""是的,尊者。"尊者阿难回答世尊。世尊说:
"阿难,在圣者律中,什么是无上的根修习?阿难,在这里,当比丘以眼见色时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像有眼的人睁眼后又闭眼,闭眼后又睁眼;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对眼所识色的无上根修习。


455. ‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ [accharikaṃ (syā. kaṃ. pī. ka.)] pahareyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

456. ‘‘Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda , īsakaṃpoṇe [īsakapoṇe (sī. syā. kaṃ. pī.), īsakaphaṇe (sī. aṭṭha.), ‘‘majjhe uccaṃ hutvā’’ti ṭīkāya saṃsanditabbā] padumapalāse [paduminipatte (sī. syā. kaṃ. pī.)] udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

457. ‘‘Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti . Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya [sandhameyya (ka.)]; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

458. ‘‘Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.



"再者,阿难,当比丘以耳闻声时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像强壮的人很容易就能打个响指;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对耳所识声的无上根修习。
"再者,阿难,当比丘以鼻嗅香时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像在略微倾斜的莲叶上水滴滚动而不停留;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对鼻所识香的无上根修习。
"再者,阿难,当比丘以舌尝味时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像强壮的人在舌尖上聚集唾液后很容易就能吐出;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对舌所识味的无上根修习。
"再者,阿难,当比丘以身触触时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像强壮的人伸出弯曲的手臂或弯曲伸出的手臂;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对身所识触的无上根修习。

459. ‘‘Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṃsantatte [divasasantette (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

460. ‘‘Kathañcānanda , sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…, jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṃ kho, ānanda, sekho hoti pāṭipado.

461. ‘‘Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle [paṭikkūle (sabbattha)] appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

462. ‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.



"再者,阿难,当比丘以意识法时,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗糙的、缘生的。这是寂静的,这是殊胜的,即:舍。'对他来说,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍安住。阿难,就像强壮的人在整天被太阳晒热的铁锅上滴两三滴水。阿难,水滴落下是缓慢的,但它们很快就会蒸发消失;同样地,阿难,对任何人来说,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地灭去,舍安住 - 阿难,这在圣者律中被称为对意所识法的无上根修习。阿难,这就是在圣者律中的无上根修习。
"阿难,什么是有学道?阿难,在这里,当比丘以眼见色时,生起可意的,生起不可意的,生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触触时...以意识法时,生起可意的,生起不可意的,生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。阿难,这就是有学道。
"阿难,什么是圣者根已修习?阿难,在这里,当比丘以眼见色时,生起可意的,生起不可意的,生起可意不可意的。如果他希望:'愿我对不可意的住于可意想',他就对那不可意的住于可意想。如果他希望:'愿我对可意的住于不可意想',他就对那可意的住于不可意想。如果他希望:'愿我对不可意的和可意的都住于可意想',他就对那不可意的和可意的都住于可意想。如果他希望:'愿我对可意的和不可意的都住于不可意想',他就对那可意的和不可意的都住于不可意想。如果他希望:'愿我舍弃不可意的和可意的两者,住于舍,正念正知',他就对那两者舍弃,住于舍,正念正知。
"再者,阿难,当比丘以耳闻声时...以鼻嗅香时...以舌尝味时...以身触触时...以意识法时,生起可意的,生起不可意的,生起可意不可意的。如果他希望:'愿我对不可意的住于可意想',他就对那不可意的住于可意想。如果他希望:'愿我对可意的住于不可意想',他就对那可意的住于不可意想。如果他希望:'愿我对不可意的和可意的都住于可意想',他就对那不可意的和可意的都住于可意想。如果他希望:'愿我对可意的和不可意的都住于不可意想',他就对那可意的和不可意的都住于不可意想。如果他希望:'愿我舍弃不可意的和可意的两者,住于舍,正念正知',他就对那两者舍弃,住于舍,正念正知。阿难,这就是圣者根已修习。

463. ‘‘Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo . Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Indriyabhāvanāsuttaṃ niṭṭhitaṃ dasamaṃ.

Saḷāyatanavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;

Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;

Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

Idaṃ vaggānamuddānaṃ –

Devadahonupado ca, suññato ca vibhaṅgako;

Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

Uparipaṇṇāsakaṃ samattaṃ.


"阿难,这就是我在圣者律中所教导的无上根修习,所教导的有学道,所教导的圣者根已修习。阿难,凡是导师出于慈悲、为了弟子们的利益和幸福所应该做的,我都已经为你们做了。阿难,这些是树下,这些是空闲处,你们要禅修,阿难,不要放逸,不要后悔。这是我们对你们的教诲。"
世尊说了这些。尊者阿难满意欢喜世尊所说。
根修习经第十结束。
六处品第五结束。
其摘要如下:
给孤独、阐那、富楼那、难陀迦与罗睺罗,
六六、六处、那伽罗频陀与清净,
以及根修习,这是第五教诫品。
这是诸品的摘要:
提婆达哈、随顺、空、分别,
以及六处,这些品在中分五十经中。
中分五十经结束。



Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

Majjhimanikāyo samatto.

由三个五十经组成的完整的
中部已结束。

