7. Cittasaṃyuttaṃ

1. Saṃyojanasuttaṃ

343. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti.

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso , ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘saṃyojana’nti vā, āvuso ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānanti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Ekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Evaṃ, gahapatī’’ti.

‘‘‘Saṃyojana’nti vā, bhante, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. Tena hi, bhante, upamaṃ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ , odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, gahapati! Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ; yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojana’’nti. ‘‘Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na sotaṃ saddānaṃ… na ghānaṃ gandhānaṃ… na jivhā rasānaṃ… na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojana’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Paṭhamaṃ.

2. Paṭhamaisidattasuttaṃ



7. 心相应
1. 结缚经
有一次,许多长老比丘住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。那时,许多长老比丘在午餐后化缘回来,聚集在圆形会堂里坐着,他们之间产生了这样的谈话:"朋友们,这些法,'结缚'或'可结缚的法',是否意义不同、文字不同,还是意义相同而只是文字不同?"对此,一些长老比丘这样回答:"朋友们,这些法,'结缚'或'可结缚的法',意义和文字都不同。"另一些长老比丘则这样回答:"朋友们,这些法,'结缚'或'可结缚的法',意义相同,只是文字不同。"
那时,居士质多因某些事务来到鹿径(Migapathaka)。居士质多听说许多长老比丘在午餐后化缘回来,聚集在圆形会堂里坐着,他们之间产生了这样的谈话:"朋友们,这些法,'结缚'或'可结缚的法',是否意义不同、文字不同,还是意义相同而只是文字不同?"对此,一些长老比丘这样回答:"朋友们,这些法,'结缚'或'可结缚的法',意义和文字都不同。"另一些长老比丘则这样回答:"朋友们,这些法,'结缚'或'可结缚的法',意义相同,只是文字不同。"于是,居士质多走向那些长老比丘;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老比丘们说:"尊者们,我听说许多长老比丘在午餐后化缘回来,聚集在圆形会堂里坐着,他们之间产生了这样的谈话:'朋友们,这些法,'结缚'或'可结缚的法',是否意义不同、文字不同,还是意义相同而只是文字不同?'一些长老比丘这样回答:'朋友们,这些法,'结缚'或'可结缚的法',意义和文字都不同。'另一些长老比丘则这样回答:'朋友们,这些法,'结缚'或'可结缚的法',意义相同,只是文字不同。'是这样吗?""是的,居士。"
"尊者们,'结缚'或'可结缚的法',这些法意义和文字都不同。那么,尊者们,我将给你们作个比喻。通过比喻,有些聪明人能理解所说的意思。尊者们,假设有一头黑公牛和一头白公牛用绳子或皮带系在一起。如果有人说:'黑公牛是白公牛的结缚,白公牛是黑公牛的结缚',他说得对吗?""不对,居士!黑公牛不是白公牛的结缚,白公牛也不是黑公牛的结缚;它们是用那根绳子或皮带系在一起的,那才是结缚。""同样地,尊者们,眼睛不是色的结缚,色也不是眼睛的结缚;而是缘于这两者而生起的欲贪,那才是结缚。耳朵不是声音的...鼻子不是气味的...舌头不是味道的...身体不是触觉的结缚,触觉也不是身体的结缚;而是缘于这两者而生起的欲贪,那才是结缚。意不是法的结缚,法也不是意的结缚;而是缘于这两者而生起的欲贪,那才是结缚。""居士,你有所得,居士,你有善得,因为你的智慧之眼能洞察深奥的佛语。"
第一则完。
2. 第一伊西达塔经


344. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante, therā svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena . Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Evaṃ vutte āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘dhātunānattaṃ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ, vuttaṃ bhagavatā’’’ti? ‘‘Evaṃ , bhante’’. ‘‘Idaṃ kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātu. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā’’ti.

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta , eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi [yadā aññadāpi (sī. pī.) aññadāpi (?)] evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Dutiyaṃ.

3. Dutiyaisidattasuttaṃ



344. 有一次,许多长老比丘住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向那些长老比丘;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老比丘们说:"尊者们,请长老们同意明天接受我的供养。"长老比丘们以沉默表示同意。于是居士质多知道长老比丘们已经同意,就从座位上起身,向长老比丘们问候,右绕后离开。
然后,长老比丘们在那夜过后,在上午时分穿好衣服,拿着钵和外衣,走向居士质多的住处;到达后,坐在准备好的座位上。
这时,居士质多走向长老比丘们;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老尊者说:"尊者长老,人们说'界的种种性,界的种种性'。尊者,世尊说到什么程度是界的种种性?"说到这里,长老尊者保持沉默。居士质多第二次对长老尊者说:"尊者长老,人们说'界的种种性,界的种种性'。尊者,世尊说到什么程度是界的种种性?"第二次长老尊者仍保持沉默。居士质多第三次对长老尊者说:"尊者长老,人们说'界的种种性,界的种种性'。尊者,世尊说到什么程度是界的种种性?"第三次长老尊者仍保持沉默。
那时,尊者伊西达塔是那个比丘僧团中最年轻的。于是尊者伊西达塔对长老尊者说:"尊者长老,我来回答居士质多的这个问题吧?""伊西达塔贤友,你来回答居士质多的这个问题吧。""居士,你是这样问的:'尊者长老,人们说"界的种种性,界的种种性"。尊者,世尊说到什么程度是界的种种性?'是这样吗?""是的,尊者。""居士,这就是世尊所说的界的种种性:眼界、色界、眼识界...意界、法界、意识界。居士,这就是世尊所说的界的种种性的程度。"
于是居士质多欢喜赞叹尊者伊西达塔的话,亲手以美味的硬食软食供养满足长老比丘们。然后,长老比丘们吃完饭,放下钵,从座位起身离开。这时,长老尊者对尊者伊西达塔说:"伊西达塔贤友,你很好地回答了这个问题,我没能回答这个问题。因此,伊西达塔贤友,以后如果再有类似的问题出现,你就来回答吧。"
第二则完。
3. 第二伊西达塔经

345. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti?

Evaṃ vutte, āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati…pe… tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā…pe…; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’’’ti.

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi hotī’’ti.


345. 有一次,许多长老比丘住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向那些长老比丘;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老比丘们说:"尊者们,请长老们同意明天接受我的供养。"长老比丘们以沉默表示同意。于是居士质多知道长老比丘们已经同意,就从座位上起身,向长老比丘们问候,右绕后离开。然后,长老比丘们在那夜过后,在上午时分穿好衣服,拿着钵和外衣,走向居士质多的住处;到达后,坐在准备好的座位上。
这时,居士质多走向长老比丘们;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老尊者说:"尊者长老,世间生起种种见解 - '世界是常'或'世界是无常','世界有边'或'世界无边','命即是身'或'命与身是别的','如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在亦非不存在'。还有《梵网经》中所说的六十二种见。尊者,这些见解在什么存在时存在,在什么不存在时不存在?"
说到这里,长老尊者保持沉默。居士质多第二次...第三次对长老尊者说:"尊者长老,世间生起种种见解 - '世界是常'或'世界是无常','世界有边'或'世界无边','命即是身'或'命与身是别的','如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在亦非不存在'。还有《梵网经》中所说的六十二种见。尊者,这些见解在什么存在时存在,在什么不存在时不存在?"第三次长老尊者仍保持沉默。
那时,尊者伊西达塔是那个比丘僧团中最年轻的。于是尊者伊西达塔对长老尊者说:"尊者长老,我来回答居士质多的这个问题吧?""伊西达塔贤友,你来回答居士质多的这个问题吧。""居士,你是这样问的:'尊者长老,世间生起种种见解 - '世界是常'等等...这些见解在什么存在时存在,在什么不存在时不存在?'是这样吗?""是的,尊者。""居士,世间生起种种见解 - '世界是常'或'世界是无常','世界有边'或'世界无边','命即是身'或'命与身是别的','如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在亦非不存在'。还有《梵网经》中所说的六十二种见。居士,这些见解在有身见存在时存在,在有身见不存在时不存在。"
"尊者,如何有有身见?"
"在此,居士,不曾听闻的凡夫,不见圣者,不知圣法,不善巧圣法,不训练于圣法;不见善人,不知善人法,不善巧善人法,不训练于善人法。他视色为我,或视我为有色,或视色在我中,或视我在色中;他视受...想...行...识为我,或视我为有识,或视识在我中,或视我在识中。居士,这就是如何有有身见。"


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

‘‘Kuto , bhante, ayyo isidatto āgacchatī’’ti? ‘‘Avantiyā kho, gahapati, āgacchāmī’’ti. ‘‘Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī’’ti? Evaṃ vutte, āyasmā isidatto tuṇhī ahosi. ‘‘Ayyo no, bhante, isidatto’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti.

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. Tatiyaṃ.

4. Mahakapāṭihāriyasuttaṃ



"尊者,如何没有有身见?"
"在此,居士,多闻圣弟子,见圣者,知圣法,善巧圣法,善于训练于圣法;见善人,知善人法,善巧善人法,善于训练于善人法。他不视色为我,不视我为有色,不视色在我中,不视我在色中;他不视受...想...行...识为我,不视我为有识,不视识在我中,不视我在识中。居士,这就是如何没有有身见。"
"尊者,尊者伊西达塔从哪里来?"
"居士,我从阿凡提(Avanti)来。"
"尊者,在阿凡提有一位名叫伊西达塔的族姓子,是我们未曾谋面的朋友,他出家了。尊者见过他吗?"
"是的,居士。"
"尊者,那位尊者现在住在哪里?"
说到这里,尊者伊西达塔保持沉默。
"尊者,您就是伊西达塔尊者吗?"
"是的,居士。"
"尊者,愿伊西达塔尊者喜欢住在麻奇卡桑达。芒果园很宜人。我会尽力为伊西达塔尊者提供衣服、食物、住处、病人所需的药品和用具。"
"居士,你说得很好。"
于是居士质多欢喜赞叹尊者伊西达塔的话,亲手以美味的硬食软食供养满足长老比丘们。然后,长老比丘们吃完饭,放下钵,从座位起身离开。这时,长老尊者对尊者伊西达塔说:"伊西达塔贤友,你很好地回答了这个问题。我没能回答这个问题。因此,伊西达塔贤友,以后如果再有类似的问题出现,你就来回答吧。"然后,尊者伊西达塔收拾住处,拿起钵和外衣,离开了麻奇卡桑达。他离开麻奇卡桑达后就此离去,再也没有回来。
第三则完。
4. 摩诃迦神变经

346. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya gokule bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Cittopi kho gahapati ‘sesakaṃ vissajjethā’ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena uṇhaṃ hoti kuthitaṃ [kuṭṭhitaṃ (sī. syā. kaṃ. pī.)]; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – ‘‘sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo [abbhasaṃbilāpo (sī.), abbhasaṃvilāpo (pī.)] ca assa, devo ca ekamekaṃ phusāyeyyā’’ti.

‘‘Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti. Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari [abhisaṅkhāsi (sī.)] yathā sītako ca vāto vāyi, abbhasampilāpo ca assa [āsi (?)], devo ca ekamekaṃ phusi. Atha kho cittassa gahapatino etadahosi – ‘‘yo kho imasmiṃ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo’’ti . Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca – ‘‘alamettāvatā, bhante therā’’ti? ‘‘Alamettāvatā, āvuso mahaka! Katamettāvatā, āvuso mahaka! Pūjitamettāvatā, āvuso mahakā’’ti . Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu. Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.

Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca – ‘‘sādhu me, bhante, ayyo mahako uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetū’’ti. ‘‘Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī’’ti. ‘‘Evaṃ, bhante’’ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca – ‘‘alamettāvatā, gahapatī’’ti?

‘‘Alamettāvatā , bhante mahaka! Katamettāvatā, bhante, mahaka! Pūjitamettāvatā, bhante mahaka! Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti. Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. Catutthaṃ.

5. Paṭhamakāmabhūsuttaṃ



346. 有一次,许多长老比丘住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向那些长老比丘;走近后,向长老比丘们问候,然后坐在一旁。坐在一旁的居士质多对长老比丘们说:"尊者们,请长老们同意明天在牛棚接受我的供养。"长老比丘们以沉默表示同意。于是居士质多知道长老比丘们已经同意,就从座位上起身,向长老比丘们问候,右绕后离开。然后,长老比丘们在那夜过后,在上午时分穿好衣服,拿着钵和外衣,走向居士质多的牛棚;到达后,坐在准备好的座位上。
这时,居士质多亲手以美味的牛乳粥供养满足长老比丘们。然后,长老比丘们吃完饭,放下钵,从座位起身离开。居士质多说"请分发剩余的",然后跟在长老比丘们后面。那时天气很热,长老比丘们似乎身体摇晃着走路,这是因为他们刚吃完饭的缘故。
那时,尊者摩诃迦是那个比丘僧团中最年轻的。于是尊者摩诃迦对长老尊者说:"尊者长老,如果有凉风吹来,云层聚集,下一阵细雨,那该多好啊。""摩诃迦贤友,如果有凉风吹来,云层聚集,下一阵细雨,那确实很好。"于是尊者摩诃迦施展神通,使凉风吹来,云层聚集,下了一阵细雨。这时居士质多心想:"在这个比丘僧团中,最年轻的比丘竟有如此神通力。"
然后尊者摩诃迦到达精舍后对长老尊者说:"尊者长老,这样足够了吗?""摩诃迦贤友,这样足够了!摩诃迦贤友,做到这样就够了!摩诃迦贤友,你已经得到尊敬了!"于是长老比丘们各自回到住处。尊者摩诃迦也回到自己的住处。
这时,居士质多走向尊者摩诃迦;走近后,向尊者摩诃迦问候,然后坐在一旁。坐在一旁的居士质多对尊者摩诃迦说:"尊者,请尊者摩诃迦为我显示超人法的神变。""那么,居士,你在走廊上铺上上衣,放一捆草。""是,尊者。"居士质多回答尊者摩诃迦后,在走廊上铺上上衣,放了一捆草。然后尊者摩诃迦进入住处,关上门闩,施展神通,使火焰从门缝和钥匙孔中冒出,烧掉了草,但没有烧到上衣。这时居士质多抖了抖上衣,惊恐得汗毛竖立,站在一旁。然后尊者摩诃迦从住处出来对居士质多说:"居士,这样足够了吗?"
"尊者摩诃迦,这样足够了!尊者摩诃迦,做到这样就够了!尊者摩诃迦,你已经得到尊敬了!愿尊者摩诃迦喜欢住在麻奇卡桑达。芒果园很宜人。我会尽力为尊者摩诃迦提供衣服、食物、住处、病人所需的药品和用具。""居士,你说得很好。"然后,尊者摩诃迦收拾住处,拿起钵和外衣,离开了麻奇卡桑达。他离开麻奇卡桑达后就此离去,再也没有回来。
第四则完。
5. 第一迦摩浮经

347. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

‘‘Vuttamidaṃ , gahapati –

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ [appattaṃ (syā. kaṃ. ka.)], chinnasotaṃ abandhana’’nti.

‘‘Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? ‘‘Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita’’nti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī’’ti. Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

‘‘‘Nelaṅga’nti kho, bhante, sīlānametaṃ adhivacanaṃ. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ. ‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ. ‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. ‘Āyanta’nti kho, bhante, arahato etaṃ adhivacanaṃ. ‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti.

‘‘Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti . ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Pañcamaṃ.

6. Dutiyakāmabhūsuttaṃ



347. 有一次,尊者迦摩浮住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向尊者迦摩浮;走近后,向尊者迦摩浮问候,然后坐在一旁。尊者迦摩浮对坐在一旁的居士质多说:
"居士,这样说过:
'无轭辕白盖,一辐车运转;
看无忧者来,断流无束缚。'
居士,这简短所说的意思应如何详细理解?"
"尊者,这是世尊所说吗?"
"是的,居士。"
"那么,尊者,请稍等片刻,让我思考其意。"
于是居士质多沉默片刻,然后对尊者迦摩浮说:
"尊者,'无轭辕'是戒的代称。'白盖'是解脱的代称。'一辐'是念的代称。'运转'是前进后退的代称。'车'是这个由四大组成的身体的代称,由父母所生,依靠饭食长养,是无常的、需要涂抹擦拭、破坏消散的法。贪是忧,嗔是忧,痴是忧。对于漏尽比丘,这些已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。因此,漏尽比丘被称为'无忧'。'来者'是阿罗汉的代称。'流'是爱的代称。对于漏尽比丘,它已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。因此,漏尽比丘被称为'断流'。贪是束缚,嗔是束缚,痴是束缚。对于漏尽比丘,这些已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。因此,漏尽比丘被称为'无束缚'。尊者,这就是我对世尊简短所说的详细理解:
'无轭辕白盖,一辐车运转;
看无忧者来,断流无束缚。'"
"居士,你有所得,居士,你有善得!因为你的智慧之眼能洞察深奥的佛语。"
第五则完。
6. 第二迦摩浮经

348. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca – ‘‘kati nu kho, bhante, saṅkhārā’’ti? ‘‘Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti. ‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

‘‘Sādhu, bhante’’ti kho citto gahapati…pe… uttariṃ pañhaṃ apucchi – ‘‘kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā . Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

Sādhu …pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhaṃ samāpajjantassa pana, bhante , bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇa’’nti? ‘‘Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇa’’nti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī’’ti.

Sādhu , bhante…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante , bhikkhuṃ kati phassā phusanti’’? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.


348. 有一次,尊者迦摩浮住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向尊者迦摩浮;走近后,坐在一旁。坐在一旁的居士质多对尊者迦摩浮说:"尊者,有几种行?"
"居士,有三种行:身行、语行、心行。"
"善哉,尊者。"居士质多欢喜赞叹尊者迦摩浮的话,然后又问:"尊者,什么是身行,什么是语行,什么是心行?"
"居士,入息出息是身行,寻伺是语行,想和受是心行。"
"善哉,尊者。"居士质多...又问:"尊者,为什么入息出息是身行,为什么寻伺是语行,为什么想和受是心行?"
"居士,入息出息是属于身体的。这些法与身体相关,所以入息出息是身行。居士,先有寻伺,然后才发出语言,所以寻伺是语行。想和受是心理的。这些法与心相关,所以想和受是心行。"
"善哉...又问:"尊者,如何进入想受灭尽定?"
"居士,比丘进入想受灭尽定时,不会这样想:'我将进入想受灭尽定'或'我正在进入想受灭尽定'或'我已进入想受灭尽定'。相反,他的心先前就已经如此修习,使他达到那种状态。"
"善哉...又问:"尊者,比丘进入想受灭尽定时,哪些法先灭:是身行,还是语行,还是心行?"
"居士,比丘进入想受灭尽定时,语行先灭,然后是身行,最后是心行。"
"善哉...又问:"尊者,已死亡的人和已进入想受灭尽定的比丘,他们有什么区别?"
"居士,已死亡的人,他的身行已灭止平息,语行已灭止平息,心行已灭止平息,寿命已尽,体温已消,诸根已坏。而已进入想受灭尽定的比丘,他的身行也已灭止平息,语行已灭止平息,心行已灭止平息,但寿命未尽,体温未消,诸根清净。居士,已死亡的人和已进入想受灭尽定的比丘,这就是他们的区别。"
"善哉...又问:"尊者,如何从想受灭尽定出定?"
"居士,比丘从想受灭尽定出定时,不会这样想:'我将从想受灭尽定出定'或'我正在从想受灭尽定出定'或'我已从想受   尽定出定'。相反,他的心先前就已经如此修习,使他达到那种状态。"
"善哉,尊者...又问:"尊者,比丘从想受灭尽定出定时,哪些法先生起:是身行,还是语行,还是心行?"
"居士,比丘从想受灭尽定出定时,心行先生起,然后是身行,最后是语行。"
"善哉...又问:"尊者,比丘从想受灭尽定出定后,会接触几种触?"


Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti.

‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā’’ti? ‘‘Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā’’ti. Chaṭṭhaṃ.

7. Godattasuttaṃ



"居士,比丘从想受灭尽定出定后,会接触三种触:空触、无相触、无愿触。"
"善哉...又问:"尊者,比丘从想受灭尽定出定后,他的心倾向于什么,趋向于什么,倾斜于什么?"
"居士,比丘从想受灭尽定出定后,他的心倾向于远离,趋向于远离,倾斜于远离。"
"善哉,尊者。"居士质多欢喜赞叹尊者迦摩浮的话,然后又问:"尊者,对于想受灭尽定,有几种法是大有助益的?"
"居士,你确实问了应该首先问的问题。不过,我还是会回答你。居士,对于想受灭尽定,有两种法是大有助益的:止和观。"
第六则完。
7. 瞿达多经


349. Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca – ‘‘yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? ‘‘Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (?)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.), abyābajjhena (?)] pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

‘‘Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.

‘‘Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccati, bhante, suññatā cetovimutti.

‘‘Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati, bhante, animittā cetovimutti. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ? Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho , bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Sattamaṃ.

8. Nigaṇṭhanāṭaputtasuttaṃ



349. 有一次,尊者瞿达多住在麻奇卡桑达(Macchikāsaṇḍa)的芒果园里。这时,居士质多走向尊者瞿达多;走近后,向尊者瞿达多问候,然后坐在一旁。尊者瞿达多对坐在一旁的居士质多说:"居士,这无量心解脱、无所有处心解脱、空心解脱、无相心解脱,这些法是不同义不同文,还是同义而仅文不同?"
"尊者,有一种方式,依此方式,这些法是不同义也不同文。尊者,也有一种方式,依此方式,这些法是同义而仅文不同。"
"居士,什么是依此方式,这些法是不同义也不同文的方式?尊者,在此,比丘以慈俱心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,心与一切众生俱,以广大、无量、无怨、无害的慈俱心遍满而住。以悲俱心...以喜俱心...以舍俱心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,心与一切众生俱,以广大、无量、无怨、无害的舍俱心遍满而住。尊者,这称为无量心解脱。
"尊者,什么是无所有处心解脱?在此,尊者,比丘超越一切识无边处,入无所有处:'无所有'而住。尊者,这称为无所有处心解脱。
"尊者,什么是空心解脱?在此,尊者,比丘到林中,或树下,或空屋中,如是思惟:'此是空,无我或我所'。尊者,这称为空心解脱。
"尊者,什么是无相心解脱?在此,尊者,比丘不作意一切相,入无相心定而住。尊者,这称为无相心解脱。尊者,这就是依此方式,这些法是不同义也不同文的方式。
"尊者,什么是依此方式,这些法是同义而仅文不同的方式?尊者,贪是造成量的,嗔是造成量的,痴是造成量的。对于漏尽比丘,这些已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。尊者,就无量心解脱而言,不动心解脱被称为其中最上。那不动心解脱是空无贪、空无嗔、空无痴。尊者,贪是某物,嗔是某物,痴是某物。对于漏尽比丘,这些已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。尊者,就无所有处心解脱而言,不动心解脱被称为其中最上。那不动心解脱是空无贪、空无嗔、空无痴。尊者,贪是造成相的,嗔是造成相的,痴是造成相的。对于漏尽比丘,这些已断除,根已切断,如截顶的棕榈树,成为非有,未来不再生起。尊者,就无相心解脱而言,不动心解脱被称为其中最上。那不动心解脱是空无贪、空无嗔、空无痴。尊者,这就是依此方式,这些法是同义而仅文不同的方式。"
"居士,你有所得,居士,你有善得!因为你的智慧之眼能洞察深奥的佛语。"
第七则完。
8. 尼干子经

350. Tena kho pana samayena nigaṇṭho nāṭaputto [nātaputto (sī.)] macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – ‘‘nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhi’’nti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti?

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā [sakaṃ parisaṃ apaloketvā (sī. syā. kaṃ.), oloketvā (sī. aṭṭha. syā. aṭṭha.)] etadavoca – ‘‘idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya , sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā’’ti.

‘‘Taṃ kiṃ maññasi, bhante, katamaṃ nu kho paṇītataraṃ – ñāṇaṃ vā saddhā vā’’ti? ‘‘Saddhāya kho, gahapati, ñāṇaṃyeva paṇītatara’’nti. ‘‘Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi . Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti.

Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’’ti.

‘‘Idāneva kho te [idāneva ca pana (syā. kaṃ. ka.)] mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī’ti. Idāneva ca pana mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’ti. Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā. Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ. Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni . Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī’’ti. Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. Aṭṭhamaṃ.

9. Acelakassapasuttaṃ



350. 那时,尼干子来到麻奇卡桑达(Macchikāsaṇḍa),与一大群尼干众在一起。居士质多听说:"尼干子来到麻奇卡桑达,与一大群尼干众在一起。"于是居士质多与许多优婆塞一起走向尼干子;走近后,与尼干子互相问候。寒暄完毕,坐在一旁。尼干子对坐在一旁的居士质多说:"居士,你相信沙门乔达摩所说的'有无寻无伺的定,有寻伺的灭尽'吗?"
"尊者,对此我不是因信仰世尊而接受。有无寻无伺的定,有寻伺的灭尽。"说到这里,尼干子抬头看着说:"诸位请看,这个居士质多多么正直,多么不狡猾,多么不虚伪。想要用网捕风的人,会认为寻伺可以被灭尽;想要用拳头阻挡恒河水流的人,会认为寻伺可以被灭尽。"
"尊者,你认为哪个更殊胜 - 知还是信?"
"居士,知比信更殊胜。"
"尊者,我只要愿意,就能离欲离不善法,有寻有伺,离生喜乐,成就初禅而住。尊者,我只要愿意,就能寻伺平息...成就第二禅而住。尊者,我只要愿意,就能离喜...成就第三禅而住。尊者,我只要愿意,就能断乐...成就第四禅而住。尊者,我如此知如此见,为什么还要相信其他沙门或婆罗门呢?有无寻无伺的定,有寻伺的灭尽。"
说到这里,尼干子看着自己的众人说:"诸位请看,这个居士质多多么不正直,多么狡猾,多么虚伪。"
"尊者,刚才我们听你说:'诸位请看,这个居士质多多么正直,多么不狡猾,多么不虚伪。'现在我们又听你说:'诸位请看,这个居士质多多么不正直,多么狡猾,多么虚伪。'尊者,如果你先前说的是真的,那么后面说的就是假的。如果你先前说的是假的,那么后面说的就是真的。尊者,这里有十个合法的问题来了。当你理解了它们的意思,就请你和尼干众一起回答我。一个问题,一个主题,一个解答。两个问题,两个主题,两个解答。三个问题,三个主题,三个解答。四个问题,四个主题,四个解答。五个问题,五个主题,五个解答。六个问题,六个主题,六个解答。七个问题,七个主题,七个解答。八个问题,八个主题,八个解答。九个问题,九个主题,九个解答。十个问题,十个主题,十个解答。"然后居士质多向尼干子提出这十个合法的问题后,从座位起身离开。
第八则完。
9. 裸行迦叶经

351. Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. Assosi kho citto gahapati – ‘‘acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo’’ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘kīvaciraṃ pabbajitassa, bhante, kassapā’’ti? ‘‘Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttarimanussadhammā [uttarimanussadhammo (syā. kaṃ.)] alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti. Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Dhammassa svākkhātatā [sabbatthapi evameva dissati] yatra hi nāma tiṃsamattehi vassehi na koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti!

‘‘Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā’’ti? ‘‘Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā’’ti. ‘‘Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Sace kho panāhaṃ, bhante, bhagavato [bhagavatā (syā. kaṃ.)] paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā’’’ti. Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano [gihī odātavasanā (sī. pī.)] evarūpaṃ uttarimanussadhammā alamariyañāṇadassanavisesaṃ adhigamissati [adhigamissanti (sī. pī.)] phāsuvihāraṃ. Labheyyāhaṃ, gahapati , imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti.

Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo. Imaṃ therā pabbājentu upasampādentu. Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Navamaṃ.

10. Gilānadassanasuttaṃ



351. 那时,裸行者迦叶来到麻奇卡桑达(Macchikāsaṇḍa),他是居士质多的旧日在家朋友。居士质多听说:"裸行者迦叶来到麻奇卡桑达,他是我们的旧日在家朋友。"于是居士质多走向裸行者迦叶;走近后,与裸行者迦叶互相问候。寒暄完毕,坐在一旁。坐在一旁的居士质多对裸行者迦叶说:"尊者迦叶,你出家多久了?""居士,我出家大约三十年了。""尊者,在这三十年中,你是否获得了任何超人法、殊胜的圣智见、安乐住?"
"居士,在我出家的这三十年中,除了裸体、剃发和拍打尘土外,我没有获得任何超人法、殊胜的圣智见、安乐住。"听到这话,居士质多对裸行者迦叶说:"真是奇怪啊,真是稀有啊!法竟如此善说,以至于三十年中除了裸体、剃发和拍打尘土外,竟然没有获得任何超人法、殊胜的圣智见、安乐住!"
"居士,你做优婆塞多久了?""尊者,我也做优婆塞大约三十年了。""居士,在这三十年中,你是否获得了任何超人法、殊胜的圣智见、安乐住?""尊者,在家人也可能有。尊者,我只要愿意,就能离欲离不善法,有寻有伺,离生喜乐,成就初禅而住。尊者,我只要愿意,就能寻伺平息...成就第二禅而住。尊者,我只要愿意,就能离喜...成就第三禅而住。尊者,我只要愿意,就能断乐...成就第四禅而住。尊者,如果我比世尊先死,世尊会这样宣说我也不足为奇:'没有任何结缚能使居士质多再来此世。'"
听到这话,裸行者迦叶对居士质多说:"真是奇怪啊,真是稀有啊!法竟如此善说,以至于一个穿白衣的在家人能获得如此超人法、殊胜的圣智见、安乐住。居士,我能在这法律中出家、受具足戒吗?"
于是居士质多带着裸行者迦叶走向长老比丘们;走近后,对长老比丘们说:"尊者们,这位裸行者迦叶是我们的旧日在家朋友。请长老们让他出家、受具足戒。我会尽力为他提供衣服、食物、住处、病人所需的药品和用具。"裸行者迦叶得以在这法律中出家、受具足戒。受具足戒不久,尊者迦叶独处、远离、不放逸、精进、专注而住,不久便...为了这个目的,良家子正确地从家出家而为无家者...自知自证:"生已尽,梵行已立,所作已办,不受后有。"尊者迦叶成为阿罗汉之一。
第九则完。
10. 看望病人经

352. Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ – ‘‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’ti.

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca – ‘‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’nti. Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ – ‘‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’ti. ‘‘Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha – ‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’’ti? ‘‘Evaṃ kho tvaṃ, ayyaputta, vadesi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti. ‘‘Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ…pe… tampi pahāya gamanīya’’’nti. ‘‘Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’’ti? ‘‘Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti – ‘ayaṃ kho citto gahapati, sīlavā [sīlavanto (ka.)] kalyāṇadhammo. Sace paṇidahissati – anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, ‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī’ti. Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti.

‘‘Tena hi, ayyaputta, amhepi ovadāhī’’ti. ‘‘Tasmā hi vo evaṃ sikkhitabbaṃ – buddhe aveccappasādena samannāgatā bhavissāma – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme aveccappasādena samannāgatā bhavissāma – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgatā bhavissāma – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabba’’nti. Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. Dasamaṃ.

Cittasaṃyuttaṃ samattaṃ.


352. 那时,居士质多生病,痛苦,重病。于是许多园林神、森林神、树神、草药植物神聚集在一起,对居士质多说:"居士,发愿吧,愿未来世成为转轮王。"
听到这话,居士质多对那些园林神、森林神、树神、草药植物神说:"那也是无常的,那也是不稳固的,那也是必须舍弃离去的。"听到这话,居士质多的朋友、亲戚、血亲对居士质多说:"公子,请保持正念,不要胡言乱语。""我说什么了,让你们这样对我说:'公子,请保持正念,不要胡言乱语'?""公子,你说:'那也是无常的,那也是不稳固的,那也是必须舍弃离去的。'""因为园林神、森林神、树神、草药植物神对我这样说:'居士,发愿吧,愿未来世成为转轮王。'我对他们说:'那也是无常的...那也是必须舍弃离去的。'""公子,那些园林神、森林神、树神、草药植物神看到什么利益,才这样说:'居士,发愿吧,愿未来世成为转轮王'?"
"那些园林神、森林神、树神、草药植物神这样想:'这个居士质多有戒德,具善法。如果他发愿:愿未来世成为转轮王,那么这个愿望会实现,因为有戒者的心愿会因清净而实现,正法者会看到正法的果报。'那些园林神、森林神、树神、草药植物神看到这个利益,才这样说:'居士,发愿吧,愿未来世成为转轮王。'我对他们说:'那也是无常的,那也是不稳固的,那也是必须舍弃离去的。'"
"那么,公子,请也教导我们吧。""因此,你们应当这样学习:'我们将具足对佛的不动信:'世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'我们将具足对法的不动信:'法为世尊善说,现见、无时、来见、引导、智者各自证知。'我们将具足对僧的不动信:'世尊的声闻僧众是善行道者,世尊的声闻僧众是正直行道者,世尊的声闻僧众是如理行道者,世尊的声闻僧众是和敬行道者,即四双八辈,这世尊的声闻僧众是应供养、应供奉、应施与、应合掌,是世间无上福田。'凡家中有任何应施之物,我们都将与持戒者、具善法者共享,不分彼此。'你们应当这样学习。"然后居士质多劝导朋友、亲戚、血亲信仰佛、法、僧和布施后,便去世了。
第十则完。
质多相应完。


Tassuddānaṃ –

Saṃyojanaṃ dve isidattā, mahako kāmabhūpi ca;

Godatto ca nigaṇṭho ca, acelena gilānadassananti.

其摘要如下:
结缚,两个伊私达多,
摩诃迦和迦摩浮,
瞿达多和尼干子,
裸行者和看望病人。


