2. Adhikaraṇavaggo

11. ‘‘Dvemāni , bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ. Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] bhāvanābalaṃ sekhānametaṃ [sekhametaṃ (sī. syā. kaṃ.)] balaṃ. Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

12. ‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ . Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

13. ‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave , ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

14. ‘‘Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? Saṃkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā’’ti.



2. 诤论品
11. "比丘们,有两种力量。哪两种?思择力和修习力。比丘们,什么是思择力?在这里,比丘们,有人这样思考:'身恶行的果报在现世和来世都是恶的,语恶行的果报在现世和来世都是恶的,意恶行的果报在现世和来世都是恶的。'他如此思择后,便舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这称为思择力。
"比丘们,什么是修习力?在这里,比丘们,修习力是有学的力量。比丘们,有学依靠这种力量,舍弃贪欲,舍弃嗔恨,舍弃愚痴。舍弃贪欲、嗔恨、愚痴后,他不做不善之事,不从事恶行。比丘们,这称为修习力。比丘们,这就是两种力量。"
12. "比丘们,有两种力量。哪两种?思择力和修习力。比丘们,什么是思择力?在这里,比丘们,有人这样思考:'身恶行的果报在现世和来世都是恶的,语恶行的果报在现世和来世都是恶的,意恶行的果报在现世和来世都是恶的。'他如此思择后,便舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这称为思择力。
"比丘们,什么是修习力?在这里,比丘们,比丘修习念觉支,依止远离,依止离欲,依止灭尽,趋向舍离;修习择法觉支...修习精进觉支...修习喜觉支...修习轻安觉支...修习定觉支...修习舍觉支,依止远离,依止离欲,依止灭尽,趋向舍离。比丘们,这称为修习力。比丘们,这就是两种力量。"
13. "比丘们,有两种力量。哪两种?思择力和修习力。比丘们,什么是思择力?在这里,比丘们,有人这样思考:'身恶行的果报在现世和来世都是恶的,语恶行的果报在现世和来世都是恶的,意恶行的果报在现世和来世都是恶的。'他如此思择后,便舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这称为思择力。
"比丘们,什么是修习力?在这里,比丘们,比丘远离欲乐,远离不善法,有寻有伺,由远离而生喜乐,进入并安住于初禅。寻伺平息,内心宁静,心专注一境,无寻无伺,由定而生喜乐,进入并安住于第二禅。离喜而住,保持正念正知,以身感受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。舍弃乐与苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅。比丘们,这称为修习力。比丘们,这就是两种力量。"
14. "比丘们,如来有两种说法。哪两种?简略说法和详细说法。比丘们,这就是如来的两种说法。"

15. ‘‘Yasmiṃ , bhikkhave, adhikaraṇe āpanno [āpattāpanno (ka.)] ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ [na phāsu (ka.)] viharissantīti [viharissanti (sī. syā. kaṃ. ka.)]. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantīti.

‘‘Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho akusalaṃ āpanno kañcideva [kiñcideva (ka.)] desaṃ kāyena. Maṃ so [tasmā maṃ so (sī. syā.)] bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ahaṃ akusalaṃ āpajjeyyaṃ kiñcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ahaṃ akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṃ [anattamanavācaṃ (ka.)] maṃ so bhikkhu avaca. Anattamanavacanāhaṃ [anattamanavācaṃ nāhaṃ (ka.)] tena bhikkhunā vutto samāno anattamano [attamano (ka.)] ahosiṃ. Anattamano samāno paresaṃ ārocesiṃ. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

‘‘Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati – ‘ayaṃ kho bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena. Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kiñcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosiṃ. Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ. Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṃ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

‘‘Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsu viharissantī’’ti.



15. "比丘们,在某一诤论中,如果犯戒的比丘和指责的比丘都不能很好地自我反省,比丘们,这种诤论可以预期会变得冗长、粗暴、激烈,比丘们也将不能安乐地生活。比丘们,在某一诤论中,如果犯戒的比丘和指责的比丘都能很好地自我反省,比丘们,这种诤论可以预期不会变得冗长、粗暴、激烈,比丘们也将能安乐地生活。
"比丘们,犯戒的比丘如何很好地自我反省?在这里,比丘们,犯戒的比丘这样思考:'我确实在某些方面以身体犯了不善。那位比丘看到我在某些方面以身体犯不善。如果我没有在某些方面以身体犯不善,那位比丘就不会看到我在某些方面以身体犯不善。正因为我在某些方面以身体犯了不善,所以那位比丘看到我在某些方面以身体犯不善。看到我在某些方面以身体犯不善后,那位比丘不高兴。不高兴时,那位比丘对我说了不高兴的话。被那位比丘说了不高兴的话后,我也不高兴。不高兴时,我告诉了其他人。因此,在这件事上,我的过失就像逃税者的货物一样。'比丘们,这就是犯戒的比丘如何很好地自我反省。
"比丘们,指责的比丘如何很好地自我反省?在这里,比丘们,指责的比丘这样思考:'这位比丘确实在某些方面以身体犯了不善。我看到这位比丘在某些方面以身体犯不善。如果这位比丘没有在某些方面以身体犯不善,我就不会看到这位比丘在某些方面以身体犯不善。正因为这位比丘在某些方面以身体犯了不善,所以我看到这位比丘在某些方面以身体犯不善。看到这位比丘在某些方面以身体犯不善后,我不高兴。不高兴时,我对这位比丘说了不高兴的话。被我说了不高兴的话后,这位比丘也不高兴。不高兴时,他告诉了其他人。因此,在这件事上,我的过失就像逃税者的货物一样。'比丘们,这就是指责的比丘如何很好地自我反省。
"比丘们,在某一诤论中,如果犯戒的比丘和指责的比丘都不能很好地自我反省,比丘们,这种诤论可以预期会变得冗长、粗暴、激烈,比丘们也将不能安乐地生活。比丘们,在某一诤论中,如果犯戒的比丘和指责的比丘都能很好地自我反省,比丘们,这种诤论可以预期不会变得冗长、粗暴、激烈,比丘们也将能安乐地生活。"

16. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti.

‘‘Ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Dhammacariyāsamacariyāhetu kho, brāhmaṇa , evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

‘‘Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca . Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

17. Atha kho jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti. ‘‘Ko pana, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. ‘‘Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

‘‘Abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.



16. 这时,有一位婆罗门来到世尊那里。来到后,与世尊互相问候。寒暄完毕,坐在一旁。坐在一旁的那位婆罗门对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生恶趣、恶道、堕处、地狱?"
"婆罗门,正是由于非法行为、不正行为,这里有些众生身坏命终后往生恶趣、恶道、堕处、地狱。"
"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生善趣、天界?"
"婆罗门,正是由于如法行为、正直行为,这里有些众生身坏命终后往生善趣、天界。"
"太妙了,乔达摩先生!太妙了,乔达摩先生!就像有人扶起摔倒的,揭示被遮蔽的,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩先生以种种方便阐明了法。我皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞,从今日起终生皈依。"
17. 这时,婆罗门阇奴索尼来到世尊那里。来到后,与世尊互相问候。寒暄完毕,坐在一旁。坐在一旁的婆罗门阇奴索尼对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生恶趣、恶道、堕处、地狱?"
"婆罗门,正是由于所作和未作。这里有些众生身坏命终后往生恶趣、恶道、堕处、地狱。"
"尊敬的乔达摩先生,是什么原因,什么条件,使得这里有些众生身坏命终后往生善趣、天界?"
"婆罗门,正是由于所作和未作。这里有些众生身坏命终后往生善趣、天界。"
"我不理解尊敬的乔达摩先生简略所说、未详细解释的意思。请乔达摩先生为我说法,使我能理解乔达摩先生简略所说、未详细解释的意思。"
"那么,婆罗门,请听,请仔细作意,我将说。""是的,先生。"婆罗门阇奴索尼回答世尊。世尊说:
"在这里,婆罗门,有人作了身恶行,未作身善行;作了语恶行,未作语善行;作了意恶行,未作意善行。婆罗门,就是这样由于所作和未作,这里有些众生身坏命终后往生恶趣、恶道、堕处、地狱。而在这里,婆罗门,有人作了身善行,未作身恶行;作了语善行,未作语恶行;作了意善行,未作意恶行。婆罗门,就是这样由于所作和未作,这里有些众生身坏命终后往生善趣、天界。"
"太妙了,乔达摩先生!...愿乔达摩先生接受我为优婆塞,从今日起终生皈依。"

18. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho – attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho’’ti.

‘‘Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho – attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho’’ti.

19. ‘‘Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave [akusalaṃ bhikkhave (ka.)], pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ , bhikkhave, pajahathā’’’ti.

‘‘Kusalaṃ , bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’’’ti.

20. ‘‘Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame dve? Dunnikkhittañca padabyañjanaṃ attho ca dunnīto. Dunnikkhittassa , bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī’’ti.



18. 于是尊者阿难来到世尊所在之处。来到后，向世尊致敬，然后坐在一旁。世尊对坐在一旁的尊者阿难说道："阿难，我明确地说，身恶行、语恶行、意恶行是不应该做的。"
"尊者，对于世尊明确说不应该做的身恶行、语恶行、意恶行，如果做了这些不应该做的事，会有什么过患可以预期？"
"阿难，对于我明确说不应该做的身恶行、语恶行、意恶行，如果做了这些不应该做的事，可以预期会有这些过患：自己谴责自己，明智者经过调查后会责备，恶名声会传播，迷惑不清地死去，身坏命终后会投生到恶趣、苦界、堕处、地狱。阿难，对于我明确说不应该做的身恶行、语恶行、意恶行，如果做了这些不应该做的事，可以预期会有这些过患。"
"阿难，我明确地说，身善行、语善行、意善行是应该做的。"
"尊者，对于世尊明确说应该做的身善行、语善行、意善行，如果做了这些应该做的事，会有什么功德可以预期？"
"阿难，对于我明确说应该做的身善行、语善行、意善行，如果做了这些应该做的事，可以预期会有这些功德：自己不谴责自己，明智者经过调查后会赞扬，好名声会传播，不迷惑地死去，身坏命终后会投生到善趣、天界。阿难，对于我明确说应该做的身善行、语善行、意善行，如果做了这些应该做的事，可以预期会有这些功德。"
19. "诸比丘，应当断除不善。诸比丘，是可以断除不善的。诸比丘，如果不能断除不善，我就不会这样说：'诸比丘，应当断除不善。'诸比丘，正因为可以断除不善，所以我这样说：'诸比丘，应当断除不善。'诸比丘，如果断除不善会导致不利和痛苦，我就不会这样说：'诸比丘，应当断除不善。'诸比丘，正因为断除不善会导致利益和快乐，所以我这样说：'诸比丘，应当断除不善。'"
"诸比丘，应当修习善法。诸比丘，是可以修习善法的。诸比丘，如果不能修习善法，我就不会这样说：'诸比丘，应当修习善法。'诸比丘，正因为可以修习善法，所以我这样说：'诸比丘，应当修习善法。'诸比丘，如果修习善法会导致不利和痛苦，我就不会这样说：'诸比丘，应当修习善法。'诸比丘，正因为修习善法会导致利益和快乐，所以我这样说：'诸比丘，应当修习善法。'"
20. "诸比丘，有两种法会导致正法的混乱和消失。哪两种？错误安置的文句和错误理解的意义。诸比丘，错误安置的文句，其意义也会被错误理解。诸比丘，这两种法会导致正法的混乱和消失。"

21. ‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti.

Adhikaraṇavaggo dutiyo.

21. ‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti.

Adhikaraṇavaggo dutiyo.


#### 注意此处是断点重试开始位置，可能需要清理此位置之前的一次翻译 ####
21. "比丘们，有两种法能导致正法的长存、不混乱、不消失。哪两种？善加安置的文句和善加引导的意义。比丘们，当文句善加安置时，意义也能被善加引导。比丘们，这两种法能导致正法的长存、不混乱、不消失。"
诤事品第二。

