8. Gāmaṇisaṃyuttaṃ

1. Caṇḍasuttaṃ

353. Sāvatthinidānaṃ . Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho caṇḍo gāmaṇi bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva [yena midhekacco caṇḍoteva (sī. pī.)] saṅkhaṃ gacchati. Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva [yena midhekacco suratoteva (sī. pī.)] saṅkhaṃ gacchatī’’ti? ‘‘Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Doso appahīno hoti. Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Moho appahīno hoti. Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu, ayaṃ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati’’.

‘‘Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Doso pahīno hoti. Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Moho pahīno hoti. Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu ayaṃ paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī’’ti.

Evaṃ vutte, caṇḍo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

2. Tālapuṭasuttaṃ



8. 村长相应
1. 暴烈经
舍卫城缘起。那时，暴烈村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的暴烈村长对世尊如是说："尊者，是什么原因、什么条件，使得这里某些人被称为'暴烈'？尊者，又是什么原因、什么条件，使得这里某些人被称为'温和'呢？"
"在此，村长，某些人的贪欲未被断除。由于贪欲未被断除，他人激怒他，被他人激怒时他显露愤怒。他因此被称为'暴烈'。嗔恚未被断除。由于嗔恚未被断除，他人激怒他，被他人激怒时他显露愤怒。他因此被称为'暴烈'。愚痴未被断除。由于愚痴未被断除，他人激怒他，被他人激怒时他显露愤怒。他因此被称为'暴烈'。村长，这就是原因，这就是条件，使得这里某些人被称为'暴烈'。"
"而在此，村长，某些人的贪欲已被断除。由于贪欲已被断除，他人不激怒他，被他人激怒时他不显露愤怒。他因此被称为'温和'。嗔恚已被断除。由于嗔恚已被断除，他人不激怒他，被他人激怒时他不显露愤怒。他因此被称为'温和'。愚痴已被断除。由于愚痴已被断除，他人不激怒他，被他人激怒时他不显露愤怒。他因此被称为'温和'。村长，这就是原因，这就是条件，使得这里某些人被称为'温和'。"
当这样说时，暴烈村长对世尊如是说："殊胜啊，尊者！殊胜啊，尊者！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，使有眼之人得见诸色。同样地，世尊以种种方便阐明了法。尊者，我归依世尊、法和比丘僧团。愿世尊从今日起终生记我为已归依的优婆塞。"
第一则完。
2. 塔拉普塔经

354. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho tālapuṭo [tālaputto (sī. syā. kaṃ.)] naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī’’ti. Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī’’ti. Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi [nālatthaṃ (syā. kaṃ. pī. ka.)] – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ, mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi , sattā avītamohā mohabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyosomattāya. So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

Evaṃ vutte, tālapuṭo naṭagāmaṇi, parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṃ nikato vañcito paluddho – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā tālapuṭo…pe… arahataṃ ahosīti. Dutiyaṃ.

3. Yodhājīvasuttaṃ



354. 一时，世尊住在王舍城(现在的拉杰吉尔)竹林栖鼠处。那时，塔拉普塔舞蹈家村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的塔拉普塔舞蹈家村长对世尊如是说："尊者，我听说前辈舞蹈家的师长们这样说：'那个舞蹈家在舞台中央、集会中央用真实或虚假的话使人们欢笑愉悦，他在身坏命终之后会转生到欢笑天神的世界。'对此世尊怎么说？"
"够了，村长，放下这个。不要问我这个。"塔拉普塔舞蹈家村长第二次对世尊如是说："尊者，我听说前辈舞蹈家的师长们这样说：'那个舞蹈家在舞台中央、集会中央用真实或虚假的话使人们欢笑愉悦，他在身坏命终之后会转生到欢笑天神的世界。'对此世尊怎么说？"
"够了，村长，放下这个。不要问我这个。"塔拉普塔舞蹈家村长第三次对世尊如是说："尊者，我听说前辈舞蹈家的师长们这样说：'那个舞蹈家在舞台中央、集会中央用真实或虚假的话使人们欢笑愉悦，他在身坏命终之后会转生到欢笑天神的世界。'对此世尊怎么说？"
"村长，我确实没有得到你的允许说'够了，村长，放下这个。不要问我这个。'但是我会为你解答。村长，过去的众生未离贪欲，被贪欲的束缚所束缚。对他们来说，舞蹈家在舞台中央、集会中央提供能引起贪欲的事物，使他们更加贪求。村长，过去的众生未离嗔恚，被嗔恚的束缚所束缚。对他们来说，舞蹈家在舞台中央、集会中央提供能引起嗔恚的事物，使他们更加嗔恚。村长，过去的众生未离愚痴，被愚痴的束缚所束缚。对他们来说，舞蹈家在舞台中央、集会中央提供能引起愚痴的事物，使他们更加愚痴。他自己陶醉、放逸，使他人也陶醉、放逸，在身坏命终之后会转生到名为'欢笑'的地狱。如果他持有这样的见解：'那个舞蹈家在舞台中央、集会中央用真实或虚假的话使人们欢笑愉悦，他在身坏命终之后会转生到欢笑天神的世界'，这就是他的邪见。村长，我说持邪见的人会有两种去处之一：或者是地狱，或者是畜生道。"
当这样说时，塔拉普塔舞蹈家村长哭泣流泪。"村长，这就是我为什么不允许你说'够了，村长，放下这个。不要问我这个。'"
"尊者，我不是因为世尊这样对我说而哭泣。尊者，我是因为长久以来被前辈舞蹈家的师长们欺骗、愚弄、误导，他们说：'那个舞蹈家在舞台中央、集会中央用真实或虚假的话使人们欢笑愉悦，他在身坏命终之后会转生到欢笑天神的世界。'"
"殊胜啊，尊者！殊胜啊，尊者！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，使有眼之人得见诸色。同样地，世尊以种种方便阐明了法。尊者，我归依世尊、法和比丘僧团。愿我能在世尊座下出家，愿我能受具足戒。"
塔拉普塔舞蹈家村长得以在世尊座下出家，得以受具足戒。受具足戒不久，尊者塔拉普塔...成为阿罗汉之一。
第二则完。
3. 战士经

355. Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ , gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho…pe… tatiyampi kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ [hīnaṃ (sī. pī.)] dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

Evaṃ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha ; apicāhaṃ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṃ nikato vañcito paluddho – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.

4. Hatthārohasuttaṃ

356. Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Catutthaṃ.

5. Assārohasuttaṃ



355. 那时，战士村长来到世尊所在之处。来到后...坐在一旁的战士村长对世尊如是说："尊者，我听说前辈战士的师长们这样说：'那个战士在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'对此世尊怎么说？"
"够了，村长，放下这个。不要问我这个。"第二次...第三次战士村长对世尊如是说："尊者，我听说前辈战士的师长们这样说：'那个战士在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'对此世尊怎么说？"
"村长，我确实没有得到你的允许说'够了，村长，放下这个。不要问我这个。'但是我会为你解答。村长，那个在战场上奋勇作战的战士，他的心先前已被执取、造作恶业、错误地安置，认为'愿这些众生被杀、被捆绑、被断灭、被毁灭，或者不存在'。他在奋勇作战时被敌人杀死、消灭；他在身坏命终之后会转生到名为'战败'的地狱。如果他持有这样的见解：'那个战士在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界'，这就是他的邪见。村长，我说持邪见的人会有两种去处之一：或者是地狱，或者是畜生道。"
当这样说时，战士村长哭泣流泪。"村长，这就是我为什么不允许你说'够了，村长，放下这个。不要问我这个。'"
"尊者，我不是因为世尊这样对我说而哭泣。尊者，我是因为长久以来被前辈战士的师长们欺骗、愚弄、误导，他们说：'那个战士在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'"
"殊胜啊，尊者...愿世尊从今日起终生记我为已归依的优婆塞。"
第三则完。
4. 象兵经
356. 那时，象兵村长来到世尊所在之处。来到后...从今日起终生记我为已归依的优婆塞。
第四则完。
5. 马兵经

357. Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assāroho gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho…pe… tatiyampi kho assāroho gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca kho tyāhaṃ byākarissāmi. Yo so, gāmaṇi, assāroho saṅgāme ussahati vāyamati tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjati. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

Evaṃ vutte, assāroho gāmaṇi parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha. Apicāhaṃ, bhante, pubbakehi ācariyapācariyehi assārohehi dīgharattaṃ nikato vañcito paluddho – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

6. Asibandhakaputtasuttaṃ



357. 那时，马兵村长来到世尊所在之处。来到后，坐在一旁。坐在一旁的马兵村长对世尊如是说："尊者，我听说前辈马兵的师长们这样说：'那个马兵在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'对此世尊怎么说？"
"够了，村长，放下这个。不要问我这个。"第二次...第三次马兵村长对世尊如是说："尊者，我听说前辈马兵的师长们这样说：'那个马兵在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'对此世尊怎么说？"
"村长，我确实没有得到你的允许说'够了，村长，放下这个。不要问我这个。'但是我会为你解答。村长，那个在战场上奋勇作战的马兵，他的心先前已被执取、造作恶业、错误地安置，认为'愿这些众生被杀、被捆绑、被断灭、被毁灭，或者不存在'。他在奋勇作战时被敌人杀死、消灭；他在身坏命终之后会转生到名为'战败'的地狱。如果他持有这样的见解：'那个马兵在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界'，这就是他的邪见。村长，我说持邪见的人会有两种去处之一：或者是地狱，或者是畜生道。"
当这样说时，马兵村长哭泣流泪。"村长，这就是我为什么不允许你说'够了，村长，放下这个。不要问我这个。'"
"尊者，我不是因为世尊这样对我说而哭泣。尊者，我是因为长久以来被前辈马兵的师长们欺骗、愚弄、误导，他们说：'那个马兵在战场上奋勇作战，他在奋勇作战时被敌人杀死、消灭，他在身坏命终之后会转生到战败天神的世界。'"
"殊胜啊，尊者...愿世尊从今日起终生记我为已归依的优婆塞。"
第五则完。
6. 阿西班陀迦子经

358. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti? ‘‘Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī’’ti.

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi , api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ummujja, bho puthusile, uplava, bho puthusile , thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’’’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa [idha (ka.), idha cassa (?)] puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti? ‘‘No hetaṃ, bhante’’.


358. 一时，世尊住在那烂陀(现在的巴特那附近)的波婆利迦芒果园。那时，阿西班陀迦子村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的阿西班陀迦子村长对世尊如是说："尊者，那些婆罗门住在后方土地，携带水瓶，戴着海藻花环，沐浴净身，侍奉火神。他们能够引导、指引、安置已死亡的人到天界。尊者，世尊是阿罗汉、正等正觉者，能否使全世界的人在身坏命终之后都转生到善趣、天界？"
"那么，村长，我反问你，你觉得如何就如何回答。"
"村长，你怎么认为，假如这里有一个人是杀生者、不与取者、邪淫者、妄语者、两舌者、恶口者、绮语者、贪婪者、嗔恚者、邪见者。有一大群人聚集在一起祈祷、赞颂、合掌、围绕他说：'愿此人身坏命终之后转生到善趣、天界。'村长，你怎么认为，这个人是否会因为大群人的祈祷、赞颂、合掌、围绕而在身坏命终之后转生到善趣、天界？""不会的，尊者。"
"村长，就像有人把一块大石头扔进深水池中。然后一大群人聚集在一起祈祷、赞颂、合掌、围绕说：'浮起来吧，大石头！漂上来吧，大石头！浮到岸上来吧，大石头！'村长，你怎么认为，这块大石头是否会因为大群人的祈祷、赞颂、合掌、围绕而浮起来、漂上来或浮到岸上？""不会的，尊者。"
"同样地，村长，那个杀生者、不与取者、邪淫者、妄语者、两舌者、恶口者、绮语者、贪婪者、嗔恚者、邪见者，即使有一大群人聚集在一起祈祷、赞颂、合掌、围绕说：'愿此人身坏命终之后转生到善趣、天界'，那个人在身坏命终之后还是会转生到恶趣、恶道、堕处、地狱。"
"村长，你怎么认为，假如这里有一个人离杀生、离不与取、离邪淫、离妄语、离两舌、离恶口、离绮语、无贪婪、无嗔恚、正见。有一大群人聚集在一起祈祷、赞颂、合掌、围绕他说：'愿此人身坏命终之后转生到恶趣、恶道、堕处、地狱。'村长，你怎么认为，这个人是否会因为大群人的祈祷、赞颂、合掌、围绕而在身坏命终之后转生到恶趣、恶道、堕处、地狱？""不会的，尊者。"


‘‘Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī [adhogāminī (?)] assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘osīda, bho sappitela, saṃsīda , bho sappitela, adho gaccha, bho sappitelā’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato , samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

7. Khettūpamasuttaṃ



"村长，就像有人把一罐酥油或一罐油沉入深水池中打破。其中的砂石会沉下去，而酥油或油会浮上来。然后一大群人聚集在一起祈祷、赞颂、合掌、围绕说：'沉下去吧，酥油和油！沉没吧，酥油和油！下沉吧，酥油和油！'村长，你怎么认为，这些酥油和油是否会因为大群人的祈祷、赞颂、合掌、围绕而沉下去、沉没或下沉？""不会的，尊者。"
"同样地，村长，那个离杀生、离不与取、离邪淫、离妄语、离两舌、离恶口、离绮语、无贪婪、无嗔恚、正见的人，即使有一大群人聚集在一起祈祷、赞颂、合掌、围绕说：'愿此人身坏命终之后转生到恶趣、恶道、堕处、地狱'，那个人在身坏命终之后还是会转生到善趣、天界。"
当这样说时，阿西班陀迦子村长对世尊如是说："殊胜啊，尊者...愿世尊从今日起终生记我为已归依的优婆塞。"
第六则完。
7. 田地譬喻经

359. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī’’ti? ‘‘Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī’’ti. ‘‘Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī’’ti? ‘‘Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gāmaṇi, idhassu [idha (sī. syā. kaṃ. pī.)] kassakassa gahapatino tīṇi khettāni – ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi. Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ , yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī’’ti? ‘‘Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya . Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṃ kissa hetu? Antamaso gobhattampi bhavissatī’’ti.

‘‘Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsakaupāsikāyo. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā . Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā – eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī’’ti? ‘‘Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṃ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī’’ti.


359. 一时，世尊住在那烂陀(现在的巴特那附近)的波婆利迦芒果园。那时，阿西班陀迦子村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的阿西班陀迦子村长对世尊如是说："尊者，世尊不是以慈悲心对待一切众生吗？""是的，村长，如来以慈悲心对待一切众生。""那么，尊者，为什么世尊对某些人认真地说法，而对某些人则不那么认真地说法呢？"
"那么，村长，我反问你，你觉得如何就如何回答。村长，你怎么认为，假如这里有一个农夫家主有三块田地 - 一块上等田，一块中等田，一块下等田，贫瘠、盐碱、土质恶劣。村长，你怎么认为，那个农夫家主想要播种，他会先在哪里播种，是那块上等田，还是那块中等田，还是那块下等田、贫瘠、盐碱、土质恶劣的田？""尊者，那个农夫家主想要播种，他会先在那块上等田播种。播完后，他会在那块中等田播种。播完后，他可能会也可能不会在那块下等田、贫瘠、盐碱、土质恶劣的田播种。为什么呢？因为至少可以用作牛饲料。"
"村长，就像那块上等田，对我来说就是比丘和比丘尼们。我为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为，村长，他们以我为明灯，以我为洞窟，以我为庇护，以我为归依而住。村长，就像那块中等田，对我来说就是优婆塞和优婆夷们。我也为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为，村长，他们以我为明灯，以我为洞窟，以我为庇护，以我为归依而住。村长，就像那块下等田、贫瘠、盐碱、土质恶劣的田，对我来说就是其他外道的沙门、婆罗门、游行者。我也为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为也许他们能理解一句话，这将长久地有益于他们，带来快乐。"
"村长，就像一个人有三个水罐 - 一个没有裂缝、不漏水、不会倾倒的水罐，一个没有裂缝、不漏水但会倾倒的水罐，一个有裂缝、会漏水也会倾倒的水罐。村长，你怎么认为，那个人想要储水，他会先往哪个罐子里倒水，是那个没有裂缝、不漏水、不会倾倒的水罐，还是那个没有裂缝、不漏水但会倾倒的水罐，还是那个有裂缝、会漏水也会倾倒的水罐？""尊者，那个人想要储水，他会先往那个没有裂缝、不漏水、不会倾倒的水罐里倒水。倒完后，他会往那个没有裂缝、不漏水但会倾倒的水罐里倒水。倒完后，他可能会也可能不会往那个有裂缝、会漏水也会倾倒的水罐里倒水。为什么呢？因为至少可以用来洗东西。"


‘‘Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsakaupāsikāyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

8. Saṅkhadhamasuttaṃ



"村长，就像那个没有裂缝、不漏水、不会倾倒的水罐，对我来说就是比丘和比丘尼们。我为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为，村长，他们以我为明灯，以我为洞窟，以我为庇护，以我为归依而住。村长，就像那个没有裂缝、不漏水但会倾倒的水罐，对我来说就是优婆塞和优婆夷们。我也为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为，村长，他们以我为明灯，以我为洞窟，以我为庇护，以我为归依而住。村长，就像那个有裂缝、会漏水也会倾倒的水罐，对我来说就是其他外道的沙门、婆罗门、**者。我也为他们说法 - 初善、中善、后善，有义有文，宣说完全圆满清净的梵行。为什么呢？因为也许他们能理解一句话，这将长久地有益于他们，带来快乐。"
当这样说时，阿西班陀迦子村长对世尊如是说："殊胜啊，尊者...愿世尊从今日起终生记我为已归依的优婆塞。"
第七则完。
8. 吹螺经

360. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ bhagavā etadavoca – ‘‘kathaṃ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti? ‘‘Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti – ‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko , yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’ti. Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so pāṇamatipāteti, yaṃ vā so pāṇaṃ nātipātetī’’ti? ‘‘Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṃ so pāṇaṃ nātipātetī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so adinnaṃ ādiyati, yaṃ vā so adinnaṃ nādiyatī’’ti. ‘‘Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya appataro so samayo, yaṃ so adinnaṃ ādiyati, atha kho sveva bahutaro samayo, yaṃ so adinnaṃ nādiyatī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so kāmesu micchā carati, yaṃ vā so kāmesu micchā na caratī’’ti? ‘‘Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṃ so kāmesu micchā na caratī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti , evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so musā bhaṇati, yaṃ vā so musā na bhaṇatī’’ti? ‘‘Yo so, bhante , puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya , appataro so samayo, yaṃ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṃ so musā na bhaṇatī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.


360. 一时，世尊住在那烂陀(现在的巴特那附近)的波婆利迦芒果园。那时，尼干陀的弟子阿西班陀迦子村长来到世尊所在之处。来到后，坐在一旁。世尊对坐在一旁的阿西班陀迦子村长如是说："村长，尼干陀·若提子是如何为弟子们说法的？"
"尊者，尼干陀·若提子是这样为弟子们说法的：'任何杀生的人，都会堕入恶道、地狱；任何偷盗的人，都会堕入恶道、地狱；任何邪淫的人，都会堕入恶道、地狱；任何妄语的人，都会堕入恶道、地狱。一个人经常做什么，就会被引导到那里去。'尊者，尼干陀·若提子就是这样为弟子们说法的。"
"村长，'一个人经常做什么，就会被引导到那里去'，如果是这样的话，按照尼干陀·若提子的说法，就不会有人堕入恶道、地狱了。"
"村长，你怎么认为，一个杀生的人，无论是夜晚还是白天，哪个时间更长，是他杀生的时间，还是他不杀生的时间？""尊者，一个杀生的人，无论是夜晚还是白天，他杀生的时间较短，而他不杀生的时间反而更长。"
"'一个人经常做什么，就会被引导到那里去'，如果是这样的话，按照尼干陀·若提子的说法，就不会有人堕入恶道、地狱了。"
"村长，你怎么认为，一个偷盗的人，无论是夜晚还是白天，哪个时间更长，是他偷盗的时间，还是他不偷盗的时间？""尊者，一个偷盗的人，无论是夜晚还是白天，他偷盗的时间较短，而他不偷盗的时间反而更长。"
"'一个人经常做什么，就会被引导到那里去'，如果是这样的话，按照尼干陀·若提子的说法，就不会有人堕入恶道、地狱了。"
"村长，你怎么认为，一个邪淫的人，无论是夜晚还是白天，哪个时间更长，是他邪淫的时间，还是他不邪淫的时间？""尊者，一个邪淫的人，无论是夜晚还是白天，他邪淫的时间较短，而他不邪淫的时间反而更长。"
"'一个人经常做什么，就会被引导到那里去'，如果是这样的话，按照尼干陀·若提子的说法，就不会有人堕入恶道、地狱了。"
"村长，你怎么认为，一个妄语的人，无论是夜晚还是白天，哪个时间更长，是他妄语的时间，还是他不妄语的时间？""尊者，一个妄语的人，无论是夜晚还是白天，他妄语的时间较短，而他不妄语的时间反而更长。"
"'一个人经常做什么，就会被引导到那里去'，如果是这样的话，按照尼干陀·若提子的说法，就不会有人堕入恶道、地狱了。"


‘‘Idha, gāmaṇi, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka.)] – ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṃ hoti – ‘mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṃ ādinnaṃ ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

‘‘Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So anekapariyāyena pāṇātipātaṃ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṃ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṃ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṃ garahati vigarahati ‘musāvādā viramathā’ti cāha. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati – ‘bhagavā kho anekapariyāyena pāṇātipātaṃ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṃ na suṭṭhu, taṃ na sādhu. Ahañceva [ahañce (?)] kho pana tappaccayā vippaṭisārī assaṃ. Na metaṃ pāpaṃ kammaṃ [pāpakammaṃ (syā. kaṃ. pī. ka.)] akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṃ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘‘‘Bhagavā kho anekapariyāyena adinnādānaṃ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṃ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘‘‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṃ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṃ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.


"村长，这里有一位老师持这样的见解、这样的观点：'任何杀生的人，都会堕入恶道、地狱；任何偷盗的人，都会堕入恶道、地狱；任何邪淫的人，都会堕入恶道、地狱；任何妄语的人，都会堕入恶道、地狱。'村长，这位老师有一个深信的弟子。他这样想：'我的老师持这样的见解、这样的观点：任何杀生的人，都会堕入恶道、地狱。我确实杀过生，所以我也会堕入恶道、地狱。'他产生了这样的见解。村长，如果他不舍弃这种言论，不舍弃这种心念，不放弃这种见解，他就会如实地被投入地狱。'我的老师持这样的见解、这样的观点：任何偷盗的人，都会堕入恶道、地狱。我确实偷过东西，所以我也会堕入恶道、地狱。'他产生了这样的见解。村长，如果他不舍弃这种言论，不舍弃这种心念，不放弃这种见解，他就会如实地被投入地狱。'我的老师持这样的见解、这样的观点：任何邪淫的人，都会堕入恶道、地狱。我确实行过邪淫，所以我也会堕入恶道、地狱。'他产生了这样的见解。村长，如果他不舍弃这种言论，不舍弃这种心念，不放弃这种见解，他就会如实地被投入地狱。'我的老师持这样的见解、这样的观点：任何妄语的人，都会堕入恶道、地狱。我确实说过妄语，所以我也会堕入恶道、地狱。'他产生了这样的见解。村长，如果他不舍弃这种言论，不舍弃这种心念，不放弃这种见解，他就会如实地被投入地狱。
"村长，这里如来出现于世间，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以种种方式呵责杀生，斥责杀生，并说'你们要远离杀生'。他呵责偷盗，斥责偷盗，并说'你们要远离偷盗'。他呵责邪淫，斥责邪淫，并说'你们要远离邪淫'。他呵责妄语，斥责妄语，并说'你们要远离妄语'。村长，这位老师有一个深信的弟子。他这样思考：'世尊以种种方式呵责杀生，斥责杀生，并说要远离杀生。我确实杀过生，无论多少。我杀过生，无论多少，这不好，这不善。如果我因此而后悔，我的恶业就不会消失。'他如此思考后，就舍弃杀生，并且以后远离杀生。这样他就断除了这种恶业，这样他就超越了这种恶业。
"'世尊以种种方式呵责偷盗，斥责偷盗，并说要远离偷盗。我确实偷过东西，无论多少。我偷过东西，无论多少，这不好，这不善。如果我因此而后悔，我的恶业就不会消失。'他如此思考后，就舍弃偷盗，并且以后远离偷盗。这样他就断除了这种恶业，这样他就超越了这种恶业。
"'世尊以种种方式呵责邪淫，斥责邪淫，并说要远离邪淫。我确实行过邪淫，无论多少。我行过邪淫，无论多少，这不好，这不善。如果我因此而后悔，我的恶业就不会消失。'他如此思考后，就舍弃邪淫，并且以后远离邪淫。这样他就断除了这种恶业，这样他就超越了这种恶业。


‘‘‘Bhagavā kho pana anekapariyāyena musāvādaṃ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṃ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘‘So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṃ pahāya musāvādā paṭivirato hoti. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṃ pahāya anabhijjhālu hoti. Byāpādappadosaṃ pahāya abyāpannacitto hoti. Micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya upekkhāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

9. Kulasuttaṃ



"'世尊以种种方式呵责妄语，斥责妄语，并说要远离妄语。我确实说过妄语，无论多少。我说过妄语，无论多少，这不好，这不善。如果我因此而后悔，我的恶业就不会消失。'他如此思考后，就舍弃妄语，并且以后远离妄语。这样他就断除了这种恶业，这样他就超越了这种恶业。
"他舍弃杀生，远离杀生。他舍弃偷盗，远离偷盗。他舍弃邪淫，远离邪淫。他舍弃妄语，远离妄语。他舍弃两舌，远离两舌。他舍弃恶口，远离恶口。他舍弃绮语，远离绮语。他舍弃贪婪，成为无贪者。他舍弃嗔恚，成为无嗔者。他舍弃邪见，成为正见者。
"村长，这位圣弟子如此离贪、离嗔、不迷惑、正知、正念，以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维一切处，以广大、无量、无怨、无害的慈心遍满一切世界而住。村长，就像一个有力的吹螺者能轻易地使四方都听到声音；同样地，村长，如此修习慈心解脱，如此多修习，有限量的业不会留存，不会停留在那里。
"村长，这位圣弟子如此离贪、离嗔、不迷惑、正知、正念，以悲心...以喜心...以舍心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维一切处，以广大、无量、无怨、无害的舍心遍满一切世界而住。村长，就像一个有力的吹螺者能轻易地使四方都听到声音；同样地，村长，如此修习舍心解脱，如此多修习，有限量的业不会留存，不会停留在那里。"
当这样说时，阿西班陀迦子村长对世尊如是说："殊胜啊，尊者！殊胜啊，尊者！...愿世尊从今日起终生记我为已归依的优婆塞。"
第八则完。
9. 家庭经

361. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari . Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito’’’ti.

‘‘Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī’’ti ? ‘‘Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ [anudayaṃ (syā. kaṃ. pī. ka.)] vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti? Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti! Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati [sakkhiti (sī.) ma. ni. 

361. 一时，世尊与大比丘僧团一起在拘萨罗国(现在的北方邦)游行，来到了那烂陀(现在的巴特那附近)。在那里，世尊住在那烂陀的波婆利迦芒果园。
当时，那烂陀遭遇饥荒，收成不好，稻谷枯白，只能靠配给度日。那时，尼干陀·若提子与大群尼干陀教徒一起住在那烂陀。于是，尼干陀的弟子阿西班陀迦子村长来到尼干陀·若提子所在之处。来到后，向尼干陀·若提子礼拜，然后坐在一旁。尼干陀·若提子对坐在一旁的阿西班陀迦子村长如是说："来吧，村长，你去驳斥沙门乔达摩的言论。这样你就会得到美好的名声：'阿西班陀迦子村长驳斥了如此有大神通、大威力的沙门乔达摩的言论。'"
"尊者，我怎么能驳斥如此有大神通、大威力的沙门乔达摩的言论呢？""来吧，村长，你去沙门乔达摩那里，到了之后这样对沙门乔达摩说：'尊者，世尊不是以种种方式赞叹对家庭的同情、保护和怜悯吗？'村长，如果沙门乔达摩被这样问后这样回答：'是的，村长，如来以种种方式赞叹对家庭的同情、保护和怜悯'，那么你就这样对他说：'那么，尊者，为什么世尊在饥荒时期，收成不好，稻谷枯白，只能靠配给度日的时候，还带着大比丘僧团游行呢？世尊这是在毁灭家庭，世尊这是在伤害家庭，世尊这是在摧毁家庭啊！'村长，沙门乔达摩被问到这个两难问题时，既不能吞下去，也不能吐出来。

2.83] uggilituṃ, neva sakkhati ogilitu’’nti. ‘‘Evaṃ , bhante’’ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca –

‘‘Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’’ti? ‘‘Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’’ti. ‘‘Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’’ti. ‘‘Ito so, gāmaṇi, ekanavutikappe [ekanavuto kappo (syā. kaṃ.), ekanavutikappo (pī.)] yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti , udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati [nihitaṃ vā nādhigacchanti (sī. pī.)], duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti [kulānaṃ vā kulaṅgāro (sī.)] uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāye aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya . Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya – ‘ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti, taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Navamaṃ.

10. Maṇicūḷakasuttaṃ



"是的，尊者。"阿西班陀迦子村长听从了尼干陀·若提子的话，从座位上起身，向尼干陀·若提子礼拜，右绕后离开，来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的阿西班陀迦子村长对世尊如是说：
"尊者，世尊不是以种种方式赞叹对家庭的同情、保护和怜悯吗？""是的，村长，如来以种种方式赞叹对家庭的同情、保护和怜悯。""那么，尊者，为什么世尊在饥荒时期，收成不好，稻谷枯白，只能靠配给度日的时候，还带着大比丘僧团**呢？世尊这是在毁灭家庭，世尊这是在伤害家庭，世尊这是在摧毁家庭啊！"
"村长，我回忆过去九十一劫以来，我不知道有任何家庭仅仅因为供养熟食而遭到毁灭。相反，那些富裕、大财、大富的家庭，拥有大量的金银，拥有大量的财物，拥有大量的财富和谷物，都是因布施而生，因诚实而生，因修行而生。村长，有八种原因，八种条件会导致家庭的毁灭。家庭会因国王而遭到毁灭，会因盗贼而遭到毁灭，会因火灾而遭到毁灭，会因水灾而遭到毁灭，会因埋藏的财物消失而遭到毁灭，会因事业失败而遭到毁灭，会因家族中出现败家子而遭到毁灭，他挥霍、浪费、破坏那些财富，第八是无常性。村长，这就是导致家庭毁灭的八种原因，八种条件。村长，当这八种原因，八种条件存在时，如果有人这样说我：'世尊这是在毁灭家庭，世尊这是在伤害家庭，世尊这是在摧毁家庭'，如果他不舍弃这种言论，不舍弃这种心念，不放弃这种见解，他就会如实地被投入地狱。"
当这样说时，阿西班陀迦子村长对世尊如是说："殊胜啊，尊者！殊胜啊，尊者！...愿世尊从今日起终生记我为已归依的优婆塞。"
第九则完。
10. 摩尼珠顶经

362. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata’’nti!

Tena kho pana samayena maṇicūḷako gāmaṇi tassaṃ parisāyaṃ nisinno hoti. Atha kho maṇicūḷako gāmaṇi taṃ parisaṃ etadavoca – ‘‘mā ayyo [ayyā (sī. pī.)] evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’’ti. Asakkhi kho maṇicūḷako gāmaṇi taṃ parisaṃ saññāpetuṃ. Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho maṇicūḷako gāmaṇi bhagavantaṃ etadavoca – ‘‘idha, bhante, rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata’nti. Evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ – ‘mā ayyo evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. Asakkhiṃ khvāhaṃ, bhante, taṃ parisaṃ saññāpetuṃ. Kaccāhaṃ, bhante, evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

‘‘Taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti ( ) [(tassapi jātarūparajataṃ kappati,) (syā. kaṃ.)], ekaṃsenetaṃ , gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. Api cāhaṃ, gāmaṇi, evaṃ vadāmi – tiṇaṃ tiṇatthikena pariyesitabbaṃ, dāru dārutthikena pariyesitabbaṃ, sakaṭaṃ sakaṭatthikena pariyesitabbaṃ, puriso purisatthikena pariyesitabbo [pariyesitabbo’’ti (?)]. Natvevāhaṃ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṃ sāditabbaṃ pariyesitabba’nti vadāmī’’ti. Dasamaṃ.

11. Bhadrakasuttaṃ



362. 一时，世尊住在王舍城(现在的拉杰吉尔)竹林园栗鼠feeding-ground。那时，在王宫内的王室集会中，聚集的人们之间产生了这样的讨论："释迦子沙门们是否可以接受金银？释迦子沙门们是否喜欢金银？释迦子沙门们是否接受金银？"
那时，摩尼珠顶村长也坐在那个集会中。于是摩尼珠顶村长对那个集会如是说："诸位不要这样说。释迦子沙门们不可以接受金银，释迦子沙门们不喜欢金银，释迦子沙门们不接受金银，释迦子沙门们已放弃珠宝和黄金，远离金银。"摩尼珠顶村长成功地说服了那个集会。
然后，摩尼珠顶村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的摩尼珠顶村长对世尊如是说："尊者，在王宫内的王室集会中，聚集的人们之间产生了这样的讨论：'释迦子沙门们是否可以接受金银？释迦子沙门们是否喜欢金银？释迦子沙门们是否接受金银？'当这样说时，尊者，我对那个集会如是说：'诸位不要这样说。释迦子沙门们不可以接受金银，释迦子沙门们不喜欢金银，释迦子沙门们不接受金银，释迦子沙门们已放弃珠宝和黄金，远离金银。'尊者，我成功地说服了那个集会。尊者，我这样回答是否如实地表达了世尊的教导，没有以不实之事诽谤世尊，是否如法地解释了法，是否有任何如法的批评会招致责难？"
"确实如此，村长，你这样回答如实地表达了我的教导，没有以不实之事诽谤我，如法地解释了法，没有任何如法的批评会招致责难。因为，村长，释迦子沙门们不可以接受金银，释迦子沙门们不喜欢金银，释迦子沙门们不接受金银，释迦子沙门们已放弃珠宝和黄金，远离金银。村长，对于那些可以接受金银的人，五种欲乐也是可以接受的。对于那些五种欲乐可以接受的人，村长，你可以确定这一点：这不是沙门法，不是释迦子法。但是，村长，我是这样说的：需要草的人可以寻找草，需要木材的人可以寻找木材，需要车的人可以寻找车，需要人的人可以寻找人。但是，村长，我绝不会以任何方式说'应当喜欢金银，应当寻求金银'。"
第十则完。
11. 跋陀罗迦经

363. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhadrako gāmaṇi bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū’’ti. ‘‘Ahañce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ ahosi atītamaddhāna’nti, tatra te siyā kaṅkhā, siyā vimati. Ahaṃ ce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ bhavissati anāgatamaddhāna’nti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṃ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṃ suṇāhi , sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca –

‘‘Taṃ kiṃ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṃ uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Yesaṃ me, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo . Yesaṃ pana, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo’’ti. ‘‘Iminā tvaṃ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi – ‘yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji [uppajjati (sabbattha)] sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassa. Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti . ‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (sī. pī.)], bhante, bhagavatā [yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā’’ti (syā. kaṃ.)] – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’ti. [‘‘yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dūkkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā’’ti (syā. kaṃ)] Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe [āvesane (?)] paṭivasati. So khvāhaṃ, bhante, kālasseva vuṭṭhāya purisaṃ uyyojemi [uyyojesiṃ (ka.)] – ‘gaccha, bhaṇe, ciravāsiṃ kumāraṃ jānāhī’ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṃ – ‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’’’ti [ābādhayethāti (syā. kaṃ. pī. ka.)].


363. 一时，世尊住在摩罗国名叫乌鲁韦拉卡帕的摩罗人城镇。那时，跋陀罗迦村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的跋陀罗迦村长对世尊如是说："尊者，请世尊为我说明苦的生起和灭尽。"
"村长，如果我以过去的时间为基础来为你说明苦的生起和灭尽，说'过去是这样的'，你可能会产生怀疑和困惑。村长，如果我以未来的时间为基础来为你说明苦的生起和灭尽，说'未来将会是这样的'，你也可能会产生怀疑和困惑。但是，村长，我就坐在这里，为你这个坐在这里的人说明苦的生起和灭尽。仔细听，好好思考，我要说了。""是的，尊者。"跋陀罗迦村长回答世尊。世尊如是说：
"村长，你怎么认为，在乌鲁韦拉卡帕有没有这样的人，如果他们被杀、被捆绑、遭受损失或被责骂，你会因此而产生悲伤、哀叹、痛苦、忧愁和绝望？""尊者，在乌鲁韦拉卡帕确实有这样的人，如果他们被杀、被捆绑、遭受损失或被责骂，我会因此而产生悲伤、哀叹、痛苦、忧愁和绝望。"
"村长，在乌鲁韦拉卡帕有没有这样的人，如果他们被杀、被捆绑、遭受损失或被责骂，你不会因此而产生悲伤、哀叹、痛苦、忧愁和绝望？""尊者，在乌鲁韦拉卡帕确实有这样的人，如果他们被杀、被捆绑、遭受损失或被责骂，我不会因此而产生悲伤、哀叹、痛苦、忧愁和绝望。"
"村长，是什么原因，什么条件，使得对于乌鲁韦拉卡帕的某些人，如果他们被杀、被捆绑、遭受损失或被责骂，你会因此而产生悲伤、哀叹、痛苦、忧愁和绝望？""尊者，对于那些如果被杀、被捆绑、遭受损失或被责骂，我会因此而产生悲伤、哀叹、痛苦、忧愁和绝望的乌鲁韦拉卡帕人，我对他们有欲爱。而对于那些如果被杀、被捆绑、遭受损失或被责骂，我不会因此而产生悲伤、哀叹、痛苦、忧愁和绝望的乌鲁韦拉卡帕人，我对他们没有欲爱。"
"村长，你通过这个已见、已知、及时、已达到、已深入的法，可以推论过去和未来：'任何在过去生起的苦，全都以欲为根本，以欲为因。欲确实是苦的根本。任何在未来将要生起的苦，全都以欲为根本，以欲为因。欲确实是苦的根本。'"
"尊者，真是不可思议！尊者，真是奇妙！尊者，世尊说得多么好啊：'任何生起的苦，全都以欲为根本，以欲为因。欲确实是苦的根本。'尊者，我有一个名叫长住的年轻人，住在外面的住所。尊者，我早晨起来就派人去说：'去看看长住年轻人怎么样。'尊者，只要那个人还没回来，我就会担心：'但愿长住年轻人没有生什么病啊。'"


‘‘Taṃ kiṃ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti ? ‘‘Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti.

‘‘Taṃ kiṃ maññasi, gāmaṇi, yadā te ciravāsimātā [ciravāsissa mātā (sī. pī.)] adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Dassanaṃ vā te, gāmaṇi, āgamma savanaṃ vā evaṃ te ahosi – ‘ciravāsimātuyā chando vā rāgo vā pemaṃ vā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti! ‘‘Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti. Ekādasamaṃ.

12. Rāsiyasuttaṃ

364. Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rāsiyo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti [upakkosati upavadatīti (dī. ni. 

"村长，你怎么认为，如果长住年轻人被杀、被捆绑、遭受损失或被责骂，你会因此而产生悲伤、哀叹、痛苦、忧愁和绝望吗？""尊者，如果长  年轻人被杀、被捆绑、遭受损失或被责骂，我的生命都可能会改变，更何况不会产生悲伤、哀叹、痛苦、忧愁和绝望呢？"
"村长，通过这个方式也可以理解：'任何生起的苦，全都以欲为根本，以欲为因。欲确实是苦的根本。'"
"村长，你怎么认为，当你还没有见过、没有听说过长住的母亲时，你对长住的母亲有欲望、贪爱或喜爱吗？""不，尊者，没有。""村长，是不是因为见到或听说后，你才对长住的母亲产生了欲望、贪爱或喜爱？""是的，尊者。"
"村长，你怎么认为，如果长住的母亲被杀、被捆绑、遭受损失或被责骂，你会因此而产生悲伤、哀叹、痛苦、忧愁和绝望吗？""尊者，如果长住的母亲被杀、被捆绑、遭受损失或被责骂，我的生命都可能会改变，更何况不会产生悲伤、哀叹、痛苦、忧愁和绝望呢！"
"村长，通过这个方式也可以理解：'任何生起的苦，全都以欲为根本，以欲为因。欲确实是苦的根本。'"
第十一则完。
12. 罗私耶经
364. 那时，罗私耶村长来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的罗私耶村长对世尊如是说："尊者，我听说'沙门乔达摩责备一切苦行，一概指责、谴责所有苦行者和粗食者'。

1.381)]. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā tucchā abhūtena’’.

‘‘Dveme, gāmaṇi, antā pabbajitena na sevitabbā – yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

‘‘Tayo kho me, gāmaṇi, kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

‘‘Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi . Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

‘‘Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gadhito [gathito (sī.)] mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.


尊者，那些这样说的人:'沙门乔达摩责备一切苦行,一概指责、谴责所有苦行者和粗食者'。这些人是否如实地表达了世尊的教导,没有以不实之事诽谤世尊,是否如法地解释了法,是否有任何如法的批评会招致责难?"
"村长,那些这样说的人:'沙门乔达摩责备一切苦行,一概指责、谴责所有苦行者和粗食者',他们不是如实地表达我的教导,而是以虚假、空洞、不实的话诽谤我。"
"村长,出家人不应该追随两种极端:一是在欲乐中追求感官之乐,这是低劣的、粗俗的、凡夫的、非圣者的、无益的;二是自我折磨,这是痛苦的、非圣者的、无益的。村长,如来不追随这两种极端,而是觉悟了中道,这能开启眼目、产生智慧,导向平静、证智、觉悟、涅槃。村长,什么是如来所觉悟的中道,能开启眼目、产生智慧,导向平静、证智、觉悟、涅槃?就是这八支圣道,即:正见...正定。村长,这就是如来所觉悟的中道,能开启眼目、产生智慧,导向平静、证智、觉悟、涅槃。
村长,世间有三种享受欲乐的人。哪三种?村长,这里有人以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善。村长,这里有人以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,使自己快乐满足,但不分享,不行善。村长,这里有人以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,使自己快乐满足,也分享,也行善。
村长,这里有人以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善。村长,这里有人以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,使自己快乐满足,但不分享,不行善。村长,这里有人以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,使自己快乐满足,也分享,也行善。
村长,这里有人以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善。村长,这里有人以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,但不分享,不行善。村长,这里有人以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,也分享,也行善。他贪著、迷恋、沉溺于那些财富,不见过患,不知出离之道而享用。村长,这里有人以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,也分享,也行善。他不贪著、不迷恋、不沉溺于那些财富,能见过患,知出离之道而享用。


‘‘Tatra , gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi tīhi ṭhānehi gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso . Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, imehi dvīhi ṭhānehi gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti , iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.


"村长,在这些人中,那个以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善的人,这种享受欲乐的人在三个方面应受责备。哪三个方面应受责备?以非法、暴力的方式追求财富,这是第一个应受责备的方面。不使自己快乐满足,这是第二个应受责备的方面。不分享,不行善,这是第三个应受责备的方面。村长,这种享受欲乐的人在这三个方面应受责备。
村长,那个以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,使自己快乐满足,但不分享,不行善的人,这种享受欲乐的人在两个方面应受责备,在一个方面应受赞扬。哪两个方面应受责备?以非法、暴力的方式追求财富,这是第一个应受责备的方面。不分享,不行善,这是第二个应受责备的方面。哪一个方面应受赞扬?使自己快乐满足,这是应受赞扬的一个方面。村长,这种享受欲乐的人在这两个方面应受责备,在这一个方面应受赞扬。
村长,那个以非法、暴力的方式追求财富,以非法、暴力的方式获得财富后,使自己快乐满足,也分享,也行善的人,这种享受欲乐的人在一个方面应受责备,在两个方面应受赞扬。哪一个方面应受责备?以非法、暴力的方式追求财富,这是应受责备的一个方面。哪两个方面应受赞扬?使自己快乐满足,这是第一个应受赞扬的方面。分享,行善,这是第二个应受赞扬的方面。村长,这种享受欲乐的人在这一个方面应受责备,在这两个方面应受赞扬。
村长,那个以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善的人,这种享受欲乐的人在一个方面应受赞扬,在三个方面应受责备。哪一个方面应受赞扬?以合法、非暴力的方式追求财富,这是应受赞扬的一个方面。哪三个方面应受责备?以非法、暴力的方式追求财富,这是第一个应受责备的方面。不使自己快乐满足,这是第二个应受责备的方面。不分享,不行善,这是第三个应受责备的方面。村长,这种享受欲乐的人在这一个方面应受赞扬,在这三个方面应受责备。
村长,那个以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,使自己快乐满足,但不分享,不行善的人,这种享受欲乐的人在两个方面应受赞扬,在两个方面应受责备。哪两个方面应受赞扬?以合法、非暴力的方式追求财富,这是第一个应受赞扬的方面。使自己快乐满足,这是第二个应受赞扬的方面。哪两个方面应受责备?以非法、暴力的方式追求财富,这是第一个应受责备的方面。不分享,不行善,这是第二个应受责备的方面。村长,这种享受欲乐的人在这两个方面应受赞扬,在这两个方面应受责备。
村长,那个以合法和非法、暴力和非暴力的方式追求财富,以合法和非法、暴力和非暴力的方式获得财富后,使自己快乐满足,也分享,也行善的人,这种享受欲乐的人在三个方面应受赞扬,在一个方面应受责备。哪三个方面应受赞扬?以合法、非暴力的方式追求财富,这是第一个应受赞扬的方面。使自己快乐满足,这是第二个应受赞扬的方面。分享,行善,这是第三个应受赞扬的方面。哪一个方面应受责备?以非法、暴力的方式追求财富,这是应受责备的一个方面。村长,这种享受欲乐的人在这三个方面应受赞扬,在这一个方面应受责备。


‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena , dhammena bhoge pariyesitvā asāhasena, na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṃ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi dvīhi ṭhānehi gārayho.

‘‘Tatra , gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho ? Na saṃvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena , dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso . Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṃso. Katamehi catūhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

‘‘Tayome, gāmaṇi, tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

‘‘Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttarimanussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

‘‘Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti , kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.


"村长,在这些人中,那个以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,既不使自己快乐满足,也不分享,不行善的人,这种享受欲乐的人在一个方面应受赞扬,在两个方面应受责备。哪一个方面应受赞扬?以合法、非暴力的方式追求财富,这是应受赞扬的一个方面。哪两个方面应受责备?不使自己快乐满足,这是第一个应受责备的方面。不分享,不行善,这是第二个应受责备的方面。村长,这种享受欲乐的人在这一个方面应受赞扬,在这两个方面应受责备。
村长,那个以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,但不分享,不行善的人,这种享受欲乐的人在两个方面应受赞扬,在一个方面应受责备。哪两个方面应受赞扬?以合法、非暴力的方式追求财富,这是第一个应受赞扬的方面。使自己快乐满足,这是第二个应受赞扬的方面。哪一个方面应受责备?不分享,不行善,这是应受责备的一个方面。村长,这种享受欲乐的人在这两个方面应受赞扬,在这一个方面应受责备。
村长,那个以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,也分享,也行善,但他贪著、迷恋、沉溺于那些财富,不见过患,不知出离之道而享用的人,这种享受欲乐的人在三个方面应受赞扬,在一个方面应受责备。哪三个方面应受赞扬?以合法、非暴力的方式追求财富,这是第一个应受赞扬的方面。使自己快乐满足,这是第二个应受赞扬的方面。分享,行善,这是第三个应受赞扬的方面。哪一个方面应受责备?他贪著、迷恋、沉溺于那些财富,不见过患,不知出离之道而享用,这是应受责备的一个方面。村长,这种享受欲乐的人在这三个方面应受赞扬,在这一个方面应受责备。
村长,那个以合法、非暴力的方式追求财富,以合法、非暴力的方式获得财富后,使自己快乐满足,也分享,也行善,而且他不贪著、不迷恋、不沉溺于那些财富,能见过患,知出离之道而享用的人,这种享受欲乐的人在四个方面应受赞扬。哪四个方面应受赞扬?以合法、非暴力的方式追求财富,这是第一个应受赞扬的方面。使自己快乐满足,这是第二个应受赞扬的方面。分享,行善,这是第三个应受赞扬的方面。他不贪著、不迷恋、不沉溺于那些财富,能见过患,知出离之道而享用,这是第四个应受赞扬的方面。村长,这种享受欲乐的人在这四个方面应受赞扬。
村长,世间有这三种苦行者、粗食者。哪三种?村长,这里有一种苦行者、粗食者,出于信仰从在家生活出家,想:'也许我能证得善法,也许我能证得超越凡人的殊胜圣智见。'他折磨自己,使自己受苦,但既不证得善法,也不证得超越凡人的殊胜圣智见。
村长,这里又有一种苦行者、粗食者,出于信仰从在家生活出家,想:'也许我能证得善法,也许我能证得超越凡人的殊胜圣智见。'他折磨自己,使自己受苦,虽然证得善法,但不证得超越凡人的殊胜圣智见。
村长,这里又有一种苦行者、粗食者,出于信仰从在家生活出家,想:'也许我能证得善法,也许我能证得超越凡人的殊胜圣智见。'他折磨自己,使自己受苦,不仅证得善法,而且证得超越凡人的殊胜圣智见。


‘‘Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṃ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

‘‘Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Kusalañhi kho dhammaṃ adhigacchatīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

‘‘Tatra , gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Attānaṃ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Kusalañca dhammaṃ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṃso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikarotīti, iminā dutiyena ṭhānena pāsaṃso . Ayaṃ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

‘‘Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Katamā tisso? Yaṃ ratto rāgādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ duṭṭho dosādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ mūḷho mohādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī’’ti.

Evaṃ vutte, rāsiyo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dvādasamaṃ.

13. Pāṭaliyasuttaṃ



"村长,在这些人中,那个折磨自己,使自己受苦,既不证得善法,也不证得超越凡人的殊胜圣智见的苦行者、粗食者,这种苦行者、粗食者在三个方面应受责备。哪三个方面应受责备?折磨自己,使自己受苦,这是第一个应受责备的方面。不证得善法,这是第二个应受责备的方面。不证得超越凡人的殊胜圣智见,这是第三个应受责备的方面。村长,这种苦行者、粗食者在这三个方面应受责备。
村长,那个折磨自己,使自己受苦,虽然证得善法,但不证得超越凡人的殊胜圣智见的苦行者、粗食者,这种苦行者、粗食者在两个方面应受责备,在一个方面应受赞扬。哪两个方面应受责备?折磨自己,使自己受苦,这是第一个应受责备的方面。不证得超越凡人的殊胜圣智见,这是第二个应受责备的方面。哪一个方面应受赞扬?证得善法,这是应受赞扬的一个方面。村长,这种苦行者、粗食者在这两个方面应受责备,在这一个方面应受赞扬。
村长,那个折磨自己,使自己受苦,不仅证得善法,而且证得超越凡人的殊胜圣智见的苦行者、粗食者,这种苦行者、粗食者在一个方面应受责备,在两个方面应受赞扬。哪一个方面应受责备?折磨自己,使自己受苦,这是应受责备的一个方面。哪两个方面应受赞扬?证得善法,这是第一个应受赞扬的方面。证得超越凡人的殊胜圣智见,这是第二个应受赞扬的方面。村长,这种苦行者、粗食者在这一个方面应受责备,在这两个方面应受赞扬。
村长,有这三种当下可见的消除,立即有效,可以亲自验证,能引导向前,智者能自知。哪三种?贪欲者因贪欲而思考伤害自己,伤害他人,伤害双方。当贪欲消除时,既不思考伤害自己,也不思考伤害他人,也不思考伤害双方。这是当下可见的消除,立即有效,可以亲自验证,能引导向前,智者能自知。瞋恨者因瞋恨而思考伤害自己,伤害他人,伤害双方。当瞋恨消除时,既不思考伤害自己,也不思考伤害他人,也不思考伤害双方。这是当下可见的消除,立即有效,可以亲自验证,能引导向前,智者能自知。愚痴者因愚痴而思考伤害自己,伤害他人,伤害双方。当愚痴消除时,既不思考伤害自己,也不思考伤害他人,也不思考伤害双方。这是当下可见的消除,立即有效,可以亲自验证,能引导向前,智者能自知。村长,这就是三种当下可见的消除,立即有效,可以亲自验证,能引导向前,智者能自知。"
当这样说时,罗私耶村长对世尊如是说:"太好了,尊者...请世尊接受我为优婆塞,从今天起终生归依。"
第十二则完。
13. 波咤利耶经

365. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma [uttarakaṃ nāma (sī.)] koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo māyaṃ jānātī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavanta’’nti. ‘‘Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma – ‘samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī’ti. Yo nu kho, gāmaṇi, evaṃ vadeti – ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti – ‘ahaṃ māyāvī’ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī’’ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi –

‘‘Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe’’ti? ‘‘Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe’’ti. ‘‘Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā’’ti? ‘‘Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ [tāni ca pahātuṃ (syā. kaṃ.), tāni ca yātuṃ (katthaci), tāni cāvahātuṃ (?)], etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā’’ti. ‘‘Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā’’ti? ‘‘Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme ; ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā’’ti. ‘‘Yo nu kho, gāmaṇi, evaṃ vadeyya – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī’’ti. ‘‘Tvañhi nāma, gāmaṇi, lacchasi – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati – ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi’’.


365. 一时,世尊住在拘利国名叫乌塔拉的拘利人城镇。那时,波咤利耶村长来到世尊所在之处。来到后,向世尊礼拜,然后坐在一旁。坐在一旁的波咤利耶村长对世尊如是说:"尊者,我听说'沙门乔达摩知道幻术'。尊者,那些这样说的人:'沙门乔达摩知道幻术',这些人是否如实地表达了世尊的教导,没有以不实之事诽谤世尊,是否如法地解释了法,是否有任何如法的批评会招致责难?尊者,我们不想诽谤世尊。"
"村长,那些这样说的人:'沙门乔达摩知道幻术',他们确实如实地表达了我的教导,没有以不实之事诽谤我,如法地解释了法,没有任何如法的批评会招致责难。先生,我们确实不相信那些沙门婆罗门说:'沙门乔达摩知道幻术,沙门乔达摩确实是幻术师'。村长,如果有人这样说:'我知道幻术',那他就是在说:'我是幻术师'。对如来来说也是如此,对善逝来说也是如此。"
"那么,村长,我要反问你这个问题,你觉得怎么样就怎么回答。
村长,你怎么认为,你知道拘利人的长发士兵吗?""尊者,我知道拘利人的长发士兵。""村长,你怎么认为,拘利人的长发士兵有什么用途?""尊者,拘利人的长发士兵用来阻止拘利人的盗贼,传递拘利人的信息,这就是拘利人长发士兵的用途。""村长,你怎么认为,你知道拘利人的长发士兵是有德行的还是无德行的?""尊者,我知道拘利人的长发士兵是无德行的、恶法的;世间上无德行、恶法的人中,拘利人的长发士兵就是其中之一。"
"村长,如果有人这样说:'波咤利耶村长知道拘利人的长发士兵是无德行的、恶法的,波咤利耶村长也是无德行的、恶法的',这样说是否正确?""不是的,尊者!尊者,拘利人的长发士兵是一回事,我是另一回事。拘利人的长发士兵有他们的行为,我有我的行为。""村长,你可以说:'波咤利耶村长知道拘利人的长发士兵是无德行的、恶法的,但波咤利耶村长不是无德行的、恶法的',为什么如来就不能说:'如来知道幻术,但如来不是幻术师'呢?村长,我知道幻术,知道幻术的果报,也知道幻术师死后会堕入恶道、恶趣、地狱,我也知道这一点。


‘‘Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.

‘‘Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’’’ti.

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto [sunahāto (sī. syā. kaṃ. pī.)] suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’’’ti.

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ [rathikāya rathikaṃ (sī.)] siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti [chijjatīti (katthaci)]? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’’’ti.


"村长,我知道杀生,知道杀生的果报,也知道杀生者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道偷盗,知道偷盗的果报,也知道偷盗者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道邪淫,知道邪淫的果报,也知道邪淫者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道妄语,知道妄语的果报,也知道妄语者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道两舌,知道两舌的果报,也知道两舌者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道恶口,知道恶口的果报,也知道恶口者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道绮语,知道绮语的果报,也知道绮语者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道贪欲,知道贪欲的果报,也知道贪欲者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道瞋恚,知道瞋恚的果报,也知道瞋恚者死后会堕入恶道、恶趣、地狱,我也知道这一点。村长,我知道邪见,知道邪见的果报,也知道邪见者死后会堕入恶道、恶趣、地狱,我也知道这一点。
村长,有一些沙门婆罗门持这样的观点、这样的见解:'任何杀生的人,都会在现世经历痛苦和忧愁。任何偷盗的人,都会在现世经历痛苦和忧愁。任何邪淫的人,都会在现世经历痛苦和忧愁。任何妄语的人,都会在现世经历痛苦和忧愁。'
然而,村长,我们看到有人戴着花环和耳环,沐浴后涂抹香料,修剪好头发和胡须,享受着女色,像国王一样生活。人们问:'这个人做了什么,戴着花环和耳环,沐浴后涂抹香料,修剪好头发和胡须,享受着女色,像国王一样生活?'他们回答说:'这个人杀死了国王的敌人。国王很高兴,给了他奖赏。所以这个人戴着花环和耳环,沐浴后涂抹香料,修剪好头发和胡须,享受着女色,像国王一样生活。'
村长,我们看到有人被粗绳紧紧地绑住双手,剃光头发,在刺耳的鼓声中被带到街上街头,从一个十字路口到另一个十字路口,然后从南门被带出去,在城南被砍头。人们问:'这个人做了什么,被粗绳紧紧地绑住双手,剃光头发,在刺耳的鼓声中被带到街上街头,从一个十字路口到另一个十字路口,然后从南门被带出去,在城南被砍头?'他们回答说:'这个人是国王的敌人,杀死了一个男人或女人。因此国王下令逮捕他,对他进行这样的惩罚。'


‘‘Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā’’ti? ‘‘Musā, bhante’’. ‘‘Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā’’ti? ‘‘Dussīlā , bhante’’. ‘‘Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā’’ti? ‘‘Micchāpaṭipannā, bhante’’ . ‘‘Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā’’ti? ‘‘Micchādiṭṭhikā, bhante’’. ‘‘Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi [pasayha adinnaṃ ratanaṃ ādiyi (ka.)]. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’’’ti.

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra , gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’’’ti.

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’’’ti.


"村长,你怎么认为,你见过或听说过这样的事吗?""尊者,我们见过,也听说过,将来也会听说。""村长,那些持这样观点、这样见解的沙门婆罗门:'任何杀生的人,都会在现世经历痛苦和忧愁。'他们说的是真的还是假的?""尊者,是假的。""那些说虚假话的人,他们是有德行的还是无德行的?""尊者,是无德行的。""那些无德行、恶法的人,他们是正确行为还是错误行为?""尊者,是错误行为。""那些错误行为的人,他们是正见还是邪见?""尊者,是邪见。""对那些邪见的人,应该信任他们吗?""尊者,不应该。"
"村长,我们看到有人戴着花环和耳环...像国王一样生活。人们问:'这个人做了什么,戴着花环和耳环...像国王一样生活?'他们回答说:'这个人从国王的敌人那里强行夺取了珍宝。国王很高兴,给了他奖赏。所以这个人戴着花环和耳环...像国王一样生活。'
村长,我们看到有人被粗绳紧紧地绑住...在城南被砍头。人们问:'这个人做了什么,被粗绳紧紧地绑住...在城南被砍头?'他们回答说:'这个人从村庄或森林中偷窃了不属于他的东西。因此国王下令逮捕他,对他进行这样的惩罚。'村长,你怎么认为,你见过或听说过这样的事吗?""尊者,我们见过,也听说过,将来也会听说。""村长,那些持这样观点、这样见解的沙门婆罗门:'任何偷盗的人,都会在现世经历痛苦和忧愁。'...应该信任他们吗?""尊者,不应该。"
"村长,我们看到有人戴着花环和耳环...像国王一样生活。人们问:'这个人做了什么,戴着花环和耳环...像国王一样生活?'他们回答说:'这个人与国王敌人的妻子通奸。国王很高兴,给了他奖赏。所以这个人戴着花环和耳环...像国王一样生活。'
村长,我们看到有人被粗绳紧紧地绑住...在城南被砍头。人们问:'这个人做了什么,被粗绳紧紧地绑住...在城南被砍头?'他们回答说:'这个人与良家妇女或良家少女通奸,因此国王下令逮捕他,对他进行这样的惩罚。'村长,你怎么认为,你见过或听说过这样的事吗?""尊者,我们见过,也听说过,将来也会听说。""村长,那些持这样观点、这样见解的沙门婆罗门:'任何邪淫的人,都会在现世经历痛苦和忧愁。'...应该信任他们吗?""尊者,不应该。"
"村长,我们看到有人戴着花环和耳环,沐浴后涂抹香料,修剪好头发和胡须,享受着女色,像国王一样生活。人们问:'这个人做了什么,戴着花环和耳环,沐浴后涂抹香料,修剪好头发和胡须,享受着女色,像国王一样生活?'  们回答说:'这个人用谎言让国王发笑。国王很高兴,给了他奖赏。所以这个人戴着花环和耳


‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no , bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā’’ti ? ‘‘Musā, bhante’’. ‘‘Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā’’ti? ‘‘Dussīlā, bhante’’. ‘‘Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā’’ti? ‘‘Micchāpaṭipannā, bhante’’. ‘‘Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā’’ti? ‘‘Micchādiṭṭhikā, bhante’’. ‘‘Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ’’.

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’’ti.

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘atthi dinnaṃ, atthi yiṭṭhaṃ , atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’’ti.

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’’’ti.


"村长,我们看到有人被粗绳紧紧地绑住双手,剃光头发,在刺耳的鼓声中被带到街上街头,从一个十字路口到另一个十字路口,然后从南门被带出去,在城南被砍头。人们问:'这个人做了什么,被粗绳紧紧地绑住双手,剃光头发,在刺耳的鼓声中被带到街上街头,从一个十字路口到另一个十字路口,然后从南门被带出去,在城南被砍头?'他们回答说:'这个人用谎言毁坏了一个居士或居士之子的利益,因此国王下令逮捕他,对他进行这样的惩罚。'村长,你怎么认为,你见过或听说过这样的事吗?""尊者,我们见过,也听说过,将来也会听说。""村长,那些持这样观点、这样见解的沙门婆罗门:'任何妄语的人,都会在现世经历痛苦和忧愁。'他们说的是真的还是假的?""尊者,是假的。""那些说虚假话的人,他们是有德行的还是无德行的?""尊者,是无德行的。""那些无德行、恶法的人,他们是正确行为还是错误行为?""尊者,是错误行为。""那些错误行为的人,他们是正见还是邪见?""尊者,是邪见。""对那些邪见的人,应该信任他们吗?""尊者,不应该。"
"尊者,真是奇妙,真是稀有!我有一个客舍,那里有床铺,有座位,有水罐,有油灯。任何沙门或婆罗门来住宿,我都会尽我所能与他们分享。尊者,从前有四位持不同见解、不同观点、不同喜好的导师来到那个客舍住宿。
一位导师持这样的观点、这样的见解:'没有布施,没有祭祀,没有供养,没有善恶业的果报。没有此世,没有他世,没有母亲,没有父亲,没有化生的众生。世上没有正道正行的沙门婆罗门,能够以自己的智慧证悟此世他世并宣说的。'
一位导师持这样的观点、这样的见解:'有布施,有祭祀,有供养,有善恶业的果报。有此世,有他世,有母亲,有父亲,有化生的众生。世上有正道正行的沙门婆罗门,能够以自己的智慧证悟此世他世并宣说的。'
一位导师持这样的观点、这样的见解:'自作、教他作,自割、教他割,自煮、教他煮,自使忧、教他使忧,自使疲劳、教他使疲劳,自使颤抖、教他使颤抖,杀生、偷盗、破门而入、抢劫、打家劫舍、拦路抢劫、通奸、妄语,这些行为都不是恶。即使用利刃将这大地上的众生砍成一堆肉,也不会因此而有罪,不会有恶果。即使走到恒河南岸去杀戮、屠杀、割截、教他割截、煮、教他煮,也不会因此而有罪,不会有恶果。即使走到恒河北岸去布施、教他布施、祭祀、教他祭祀,也不会因此而有福,不会有善果。通过布施、自制、节制、说实话,不会有福,不会有善果。'"


‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato , musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’’ti.

‘‘Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā – ‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti?

‘‘Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā’’ti. ‘‘Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya’’nti.

‘‘Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti , pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ [yohaṃ (sī. syā. kaṃ. pī.)] na kiñci [kañci (?)] byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha [ubhayattha me (?) ma. ni. 

"一位导师持这样的观点、这样的见解:'自作、教他作,自割、教他割,自煮、教他煮,自使忧、教他使忧,自使疲劳、教他使疲劳,自使颤抖、教他使颤抖,杀生、偷盗、破门而入、抢劫、打家劫舍、拦路抢劫、通奸、妄语,这些行为都是恶。即使用利刃将这大地上的众生砍成一堆肉,也会因此而有罪,会有恶果。即使走到恒河南岸去杀戮、屠杀、割截、教他割截、煮、教他煮,也会因此而有罪,会有恶果。即使走到恒河北岸去布施、教他布施、祭祀、教他祭祀,也会因此而有福,会有善果。通过布施、自制、节制、说实话,会有福,会有善果。'
尊者,我产生了怀疑和疑惑:'这些尊贵的沙门婆罗门中,谁说的是真的,谁说的是假的?'"
"村长,你有理由怀疑,有理由疑惑。在应该怀疑的地方,你产生了疑惑。""尊者,我对世尊有如此的信心。请世尊为我说法,使我能够断除这种怀疑。"
"村长,有一种法定。如果你能在其中获得心定,你就能断除这种怀疑。村长,什么是法定?在此,村长,圣弟子断除杀生,远离杀生;断除偷盗,远离偷盗;断除邪淫,远离邪淫;断除妄语,远离妄语;断除两舌,远离两舌;断除恶口,远离恶口;断除绮语,远离绮语;断除贪欲,成为无贪者;断除瞋恚,成为无瞋者;断除邪见,成为正见者。
村长,这位圣弟子如此离贪、离瞋、不愚痴、正知、正念,以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四维,普遍一切处,心与慈俱,广大、无量、无怨、无恼,遍满而住。他如此思惟:'那位导师持这样的观点、这样的见解:"没有布施,没有祭祀,没有供养,没有善恶业的果报。没有此世,没有他世,没有母亲,没有父亲,没有化生的众生。世上没有正道正行的沙门婆罗门,能够以自己的智慧证悟此世他世并宣说的。"如果那位尊贵导师的话是真的,那么对我来说是无过失的,因为我不伤害任何动或静的生命?在这两方面我都是清净的,

2.95 pāḷiyā saṃsandetabbaṃ] kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi . Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.


因为我身、语、意都受到约束,而且我死后会投生到善趣、天界。'于是他生起欢喜。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受快乐。快乐者心得定。村长,这就是法定。如果你能在其中获得心定,你就能断除这种怀疑。
村长,这位圣**如此离贪、离瞋、不愚痴、正知、正念,以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四维,普遍一切处,心与慈俱,广大、无量、无怨、无恼,遍满而住。他如此思惟:'那位导师持这样的观点、这样的见解:"有布施,有祭祀,有供养,有善恶业的果报。有此世,有他世,有母亲,有父亲,有化生的众生。世上有正道正行的沙门婆罗门,能够以自己的智慧证悟此世他世并宣说的。"如果那位尊贵导师的话是真的,那么对我来说是无过失的,因为我不伤害任何动或静的生命?在这两方面我都是清净的,因为我身、语、意都受到约束,而且我死后会投生到善趣、天界。'于是他生起欢喜。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受快乐。快乐者心得定。村长,这就是法定。如果你能在其中获得心定,你就能断除这种怀疑。
村长,这位圣**如此离贪、离瞋、不愚痴、正知、正念,以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四维,普遍一切处,心与慈俱,广大、无量、无怨、无恼,遍满而住。他如此思惟:'那位导师持这样的观点、这样的见解:"自作、教他作,自割、教他割,自煮、教他煮,自使忧、教他使忧,自使疲劳、教他使疲劳,自使颤抖、教他使颤抖,杀生、偷盗、破门而入、抢劫、打家劫舍、拦路抢劫、通奸、妄语,这些行为都不是恶。即使用利刃将这大地上的众生砍成一堆肉,也不会因此而有罪,不会有恶果。即使走到恒河南岸去杀戮、屠杀、割截、教他割截、煮、教他煮,也不会因此而有罪,不会有恶果。即使走到恒河北岸去布施、教他布施、祭祀、教他祭祀,也不会因此而有福,不会有善果。通过布施、自制、节制、说实话,不会有福,不会有善果。"如果那位尊贵导师的话是真的,那么对我来说是无过失的,因为我不伤害任何动或静的生命?在这两方面我都是清净的,因为我身、语、意都受到约束,而且我死后会投生到善趣、天界。'于是他生起欢喜。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受快乐。快乐者心得定。村长,这就是法定。如果你能在其中获得心定,你就能断除这种怀疑。


‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati…pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe….

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto , yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.




村长啊，那位圣弟子如是远离贪欲、远离瞋恚、不愚痴、正知正念，以慈心遍满一方而住，如是第二方、第三方、第四方。如是上下四维一切处，以广大、无量、无怨、无害的慈心遍满一切世界而住。他如是思惟："若这位导师如是说、如是见——'做的、使人做的，砍的、使人砍的，煮的、使人煮的，使人忧愁的、使人悲伤的，使人苦恼的、使人烦恼的，使人战栗的、使人恐惧的，杀生的、偷盗的，破门而入的，抢劫的，做强盗的，设路埋伏的，通奸的，说谎的，做这些事就是造作恶业。即使用锋利如剃刀的轮子，把这大地上的生物碾成一团肉块、一堆肉山，也不因此而有罪，也不因此而有恶业的果报。即使到恒河南岸去杀戮、屠宰、砍杀、教唆杀戮、煮、教唆煮，也不因此而有罪，也不因此而有恶业的果报。即使到恒河北岸去布施、教唆布施，祭祀、教唆祭祀，也不因此而有福，也不因此而有善业的果报。通过布施、自制、持戒、诚实语，没有福德，没有善业的果报。'如果这位尊敬的导师所说是真实的，那么对我来说是无过失的，因为我没有伤害任何可怕的或不动的生物。这里有两重把握：我已经以身、口、意约束自己，而且身坏命终之后，我将投生善趣、天界。"他生起喜悦。喜悦者生起欢喜。心中欢喜者身体轻安。身体轻安者感受快乐。快乐者心得定。村长啊，这就是法定。如果你在此获得心定，你就能舍弃这疑惑法。
村长啊，那位圣弟子如是远离贪欲、远离瞋恚、不愚痴、正知正念，以悲心遍满一方而住……以喜心遍满一方而住……
村长啊，那位圣弟子如是远离贪欲、远离瞋恚、不愚痴、正知正念，以舍心遍满一方而住，如是第二方、第三方、第四方。如是上下四维一切处，以广大、无量、无怨、无害的舍心遍满一切世界而住。他如是思惟："若这位导师如是说、如是见——'没有布施，没有祭祀，没有供养，没有善恶业的果报，没有今世，没有来世，没有母亲，没有父亲，没有化生的众生，世间没有正行正道的沙门婆罗门，能够自己证知今世来世并宣说的。'如果这位尊敬的导师所说是真实的，那么对我来说是无过失的，因为我没有伤害任何可怕的或不动的生物。这里有两重把握：我已经以身、口、意约束自己，而且身坏命终之后，我将投生善趣、天界。"他生起喜悦。喜悦者生起欢喜。心中欢喜者身体轻安。身体轻安者感受快乐。快乐者心得定。村长啊，这就是法定。如果你在此获得心定，你就能舍弃这疑惑法。


‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ . Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.


村长啊，那位圣弟子如是远离贪欲、远离瞋恚、不愚痴、正知正念，以舍心遍满一方而住，如是第二方、第三方、第四方。如是上下四维一切处，以广大、无量、无怨、无害的舍心遍满一切世界而住。他如是思惟："若这位导师如是说、如是见——'有布施，有祭祀，有供养，有善恶业的果报，有今世，有来世，有母亲，有父亲，有化生的众生，世间有正行正道的沙门婆罗门，能够自己证知今世来世并宣说的。'如果这位尊敬的导师所说是真实的，那么对我来说是无过失的，因为我没有伤害任何可怕的或不动的生物。这里有两重把握：我已经以身、口、意约束自己，而且身坏命终之后，我将投生善趣、天界。"他生起喜悦。喜悦者生起欢喜。心中欢喜者身体轻安。身体轻安者感受快乐。快乐者心得定。村长啊，这就是法定。如果你在此获得心定，你就能舍弃这疑惑法。
村长啊，那位圣弟子如是远离贪欲、远离瞋恚、不愚痴、正知正念，以舍心遍满一方而住，如是第二方、第三方、第四方。如是上下四维一切处，以广大、无量、无怨、无害的舍心遍满一切世界而住。他如是思惟："若这位导师如是说、如是见——'做的、使人做的，砍的、使人砍的，煮的、使人煮的，使人忧愁的、使人悲伤的，使人苦恼的、使人烦恼的，使人战栗的、使人恐惧的，杀生的、偷盗的，破门而入的，抢劫的，做强盗的，设路埋伏的，通奸的，说谎的，做这些事不是造作恶业。即使用锋利如剃刀的轮子，把这大地上的生物碾成一团肉块、一堆肉山，也不因此而有罪，也不因此而有恶业的果报。即使到恒河南岸去杀戮、屠宰、砍杀、教唆杀戮、煮、教唆煮，也不因此而有罪，也不因此而有恶业的果报。即使到恒河北岸去布施、教唆布施，祭祀、教唆祭祀，也不因此而有福，也不因此而有善业的果报。通过布施、自制、持戒、诚实语，没有福德，没有善业的果报。'如果这位尊敬的导师所说是真实的，那么对我来说是无过失的，因为我没有伤害任何可怕的或不动的生物。这里有两重把握：我已经以身、口、意约束自己，而且身坏命终之后，我将投生善趣、天界。"他生起喜悦。喜悦者生起欢喜。心中欢喜者身体轻安。身体轻安者感受快乐。快乐者心得定。村长啊，这就是法定。如果你在此获得心定，你就能舍弃这疑惑法。


‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī’’ti.

Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Terasamaṃ.

Gāmaṇisaṃyuttaṃ samattaṃ.



这位村长啊，那位圣弟子如此远离贪欲、远离嗔恨、不迷惑、正念正知，以具有舍心的心遍满一方而住，如是第二\方，如是第三\方，如是第四\方，如是上下四维一切处，以具有舍心的心、广大、无量、无怨、无恼遍满一切世界而住。他如此思惟："这位导师如是说、如是见——做的、使人做的，切的、使人切的，煮的、使人煮的，使人忧愁的、使人使人忧愁的，使人疲劳的、使人使人疲劳的，使人战栗的、使人使人战栗的，杀生的，偷盗的，破门而入的，抢劫的，做强盗的，设路埋伏的，通奸的，说谎的，做这些就造作恶业。即使用边缘锋利如剃刀的轮子，将此大地上的生命变成一团肉块、一堆肉，也不因此而有罪恶，也不因此而有罪恶的来临。即使到恒河南岸去杀戮、屠杀、切割、使人切割、煮、使人煮，也不因此而有罪恶，也不因此而有罪恶的来临。即使到恒河北岸去布施、使人布施，祭祀、使人祭祀，也不因此而有功德，也不因此而有功德的来临。通过布施、自制、克己、说实语而有功德，而有功德的来临。"如果这位尊敬的导师所说是真实的，那么对我来说是无过失的，因为我不伤害任何动摇的或不动摇的生命？这里有两重把握，即我以身、语、意都已经约束，以及身坏命终之后我将往生善趣天界。"于是他生起欢喜。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受快乐。快乐者心得定。村长啊，这就是法定。如果你在其中获得心定，如此你就能断除这疑惑法。"
当这样说时，帕塔利耶村长对世尊如此说："殊胜啊，尊者！殊胜啊，尊者！……从今日起终生归依。"第十三\。
村长相应完毕。


Tassuddānaṃ –

Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;

Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.

其摘要：
暴烈者、普托、战士、
象师、持剑者；
说法、贝壳家族、宝珠冠、
贤善、罗西耶、帕塔利。


