4. Samacittavaggo

33. ‘‘Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṃ suṇātha, sādhukaṃ manasi karotha. Bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamā ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṃ akataññutā akataveditā. Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṃ kataññutā kataveditā’’ti.

34. ‘‘Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi. Katamesaṃ dvinnaṃ? Mātu ca pitu ca. Ekena, bhikkhave, aṃsena mātaraṃ parihareyya , ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena. Te ca tattheva muttakarīsaṃ cajeyyuṃ. Na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya [pahūtasattaratanāya (sī. syā. kaṃ. pī.) tikanipāte mahāvagge dasamasuttaṭīkāyaṃ dassitapāḷiyā sameti] mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Taṃ kissa hetu? Bahukārā [bahūpakārā (ka.)], bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro. Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā’’ti [paṭikatañca atikatañcāti (sī. pī.)].

35. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃvādī bhavaṃ gotamo kimakkhāyī’’ti? ‘‘Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā’’ti. ‘‘Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā’’ti?

‘‘Akiriyaṃ kho ahaṃ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Kiriyañca kho ahaṃ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Evaṃ kho ahaṃ, brāhmaṇa, kiriyavādī ca akiriyavādī cā’’ti.

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

36. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṃ dātabba’’nti? ‘‘Dve kho, gahapati, loke dakkhiṇeyyā – sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṃ dātabba’’nti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

‘‘Sekho asekho ca imasmiṃ loke,

Āhuneyyā yajamānānaṃ honti;

Te ujjubhūtā [ujubhūtā (syā. kaṃ. ka.)] kāyena, vācāya uda cetasā;

Khettaṃ taṃ yajamānānaṃ, ettha dinnaṃ mahapphala’’nti.



平等心品
33. "诸比丘,我将为你们讲说非善人的境地和善人的境地。请谛听,善加作意。我将开示。""是的,世尊。"那些比丘回答世尊。世尊如此说道:
"诸比丘,什么是非善人的境地?非善人,诸比丘,是忘恩负义的。诸比丘,这为非善人所知:即忘恩负义。诸比丘,这完全是非善人的境地:即忘恩负义。而善人,诸比丘,是知恩图报的。诸比丘,这为善人所知:即知恩图报。诸比丘,这完全是善人的境地:即知恩图报。"
34. "诸比丘,我说对两种人无法充分报答。哪两种人?父亲和母亲。诸比丘,假如有人一肩扛着母亲,一肩扛着父亲,活到一百岁,寿命一百年,为他们按摩、涂油、沐浴、捶背。他们就在那里大小便。诸比丘,即使这样也不能报答父母的恩情。诸比丘,即使让父母在这大地上拥有丰富的七宝,统治王国,也不能报答父母的恩情。这是什么原因?诸比丘,父母对子女有大恩,抚养、哺育他们,让他们见到这个世界。然而,诸比丘,若有人能劝导、安置、建立不信的父母于信仰的成就,劝导、安置、建立无戒的父母于戒行的成就,劝导、安置、建立吝啬的父母于布施的成就,劝导、安置、建立愚痴的父母于智慧的成就,诸比丘,如此才算报答了父母的恩情。"
35. 这时,有一位婆罗门来到世尊处。来到后,与世尊互相问候。寒暄完毕后...坐在一旁。坐在一旁的那位婆罗门对世尊如此说:"尊敬的乔达摩先生主张什么,宣说什么?"
"婆罗门,我既主张作为,也主张不作为。"
"但是,尊敬的乔达摩先生如何既主张作为,又主张不作为呢?"
"婆罗门,我主张不作身恶行、语恶行、意恶行,我主张不作各种恶不善法。婆罗门,我主张作身善行、语善行、意善行,我主张作各种善法。婆罗门,我就是这样既主张作为,又主张不作为。"
"太好了,乔达摩先生...请乔达摩先生记住我从今以后终生皈依的优婆塞。"
36. 这时,给孤独长者来到世尊处。来到后,向世尊礼拜,然后坐在一旁。坐在一旁的给孤独长者对世尊如此说:"世尊,世间有几种应供养者?应在何处布施?"
"长者,世间有两种应供养者 - 有学和无学。长者,这两种是世间的应供养者,应当在他们那里布施。"
世尊说了这些。说完后,善逝、导师又说了以下偈颂:
"有学和无学在此世间,
是祭祀者的应供养者;
他们身、语、意正直,
是祭祀者的福田,此处布施大果报。"

37. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – ‘‘ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Katamo cāvuso, ajjhattasaṃyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno , aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṃ. Ayaṃ vuccati, āvuso, ajjhattasaṃyojano puggalo āgāmī hoti, āgantā itthattaṃ.

‘‘Katamo cāvuso, bahiddhāsaṃyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṃ. Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. So kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṃ. Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthatta’’nti.


37. 如是我闻。一时，世尊住在舍卫城（现在的萨赫特-马赫特）祇树给孤独园。那时，尊者舍利弗住在舍卫城东园鹿子母讲堂。在那里，尊者舍利弗对比丘们说："诸友比丘。""友。"那些比丘回答尊者舍利弗。尊者舍利弗如此说：
"诸友，我将讲说内结缚的人和外结缚的人。请谛听，善加作意。我将开示。""是的，友。"那些比丘回答尊者舍利弗。尊者舍利弗如此说：
"诸友，什么是内结缚的人？在此，诸友，比丘持戒，守护波罗提木叉律仪而住，具足正行与行处，对微细罪过也见怖畏，受持学处而学。他身坏命终后，往生某个天众中。他从那里死后是还来者，会再来此处。诸友，这称为内结缚的人，是还来者，会再来此处。
"诸友，什么是外结缚的人？在此，诸友，比丘持戒，守护波罗提木叉律仪而住，具足正行与行处，对微细罪过也见怖畏，受持学处而学。他证得某种寂静心解脱而住。他身坏命终后，往生某个天众中。他从那里死后是不还者，不再来此处。诸友，这称为外结缚的人，是不还者，不再来此处。
"再者，诸友，比丘持戒...受持学处而学。他为了厌离、离欲、灭尽诸欲而修行。他为了厌离、离欲、灭尽诸有而修行。他为了灭尽渴爱而修行。他为了灭尽贪欲而修行。他身坏命终后，往生某个天众中。他从那里死后是不还者，不再来此处。诸友，这称为外结缚的人，是不还者，不再来此处。"


Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā bhagavantaṃ etadavocuṃ – ‘‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya , evamevaṃ – jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

‘‘Idha, sāriputta, sambahulā samacittā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, sāriputta, tā devatā maṃ etadavocuṃ – ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’ti. Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhenti [byābādhentīti (sabbattha)]. Siyā kho pana [pana te (sī. syā. kaṃ. pī.)], sāriputta, evamassa – ‘tattha nūna tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ yena tā devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṃ byābādhentī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ, yena tā devatā dasapi hutvā…pe… na ca aññamaññaṃ byābādhenti. Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṃ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṃ santaṃyeva kāyakammaṃ bhavissati santaṃ vacīkammaṃ santaṃ manokammaṃ. Santaṃyeva upahāraṃ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṃ. Anassuṃ kho, sāriputta, aññatitthiyā paribbājakā ye imaṃ dhammapariyāyaṃ nāssosu’’’nti.



这时，许多心意相同的天神来到世尊处。来到后，向世尊礼拜，然后站在一旁。站在一旁的那些天神对世尊如此说："世尊，尊者舍利弗在东园鹿子母讲堂为比丘们讲说内结缚的人和外结缚的人。世尊，听众很欢喜。世尊，请世尊出于慈悲前往尊者舍利弗处。"世尊以沉默表示同意。这时，世尊 - 就像强壮的人伸展弯曲的手臂或弯曲伸展的手臂一样 - 从祇树园消失，出现在东园鹿子母讲堂尊者舍利弗面前。世尊坐在准备好的座位上。尊者舍利弗也向世尊礼拜后坐在一旁。世尊对坐在一旁的尊者舍利弗如此说：
"舍利弗，这里有许多心意相同的天神来到我处。来到后，向我礼拜，然后站在一旁。舍利弗，站在一旁的那些天神对我如此说：'世尊，尊者舍利弗在东园鹿子母讲堂为比丘们讲说内结缚的人和外结缚的人。世尊，听众很欢喜。世尊，请世尊出于慈悲前往尊者舍利弗处。'舍利弗，那些天神即使十个、二十个、三十个、四十个、五十个、六十个站在针尖上，也不会互相妨碍。舍利弗，你可能会这样想：'那些天神一定是在那里修习了心，所以十个、二十个、三十个、四十个、五十个、六十个站在针尖上也不会互相妨碍。'舍利弗，不应该这样看。舍利弗，那些天神就是在这里修习了心，所以十个...也不会互相妨碍。因此，舍利弗，你们应当如此学习：'我们将成为寂静诸根、寂静心的人。'舍利弗，你们应当如此学习。舍利弗，因为你们寂静诸根、寂静心，身业将寂静，语业将寂静，意业将寂静。'我们将以寂静的方式对待同梵行者。'舍利弗，你们应当如此学习。舍利弗，其他外道游行者没有听到这个法门，真是遗憾啊。"

38. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno varaṇāyaṃ viharati bhaddasāritīre [kaddamadahatīre (sī. syā. kaṃ. pī.)]. Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī’’ti? ‘‘Kāmarāgābhinivesavinibandha [kāmarāgavinivesavinibaddha (sī. syā. kaṃ. pī.)] paligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī’’ti.

‘‘Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī’’ti? ‘‘Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī’’ti.

‘‘Atthi pana, bho kaccāna, koci lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti? ‘‘Atthi, brāhmaṇa, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

‘‘Ko pana so, bho kaccāna, lokasmiṃ yo imañceva kāgarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti? ‘‘Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto , imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

Evaṃ vutte ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –

‘‘Namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa. Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

‘‘Abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.



38. 如是我闻。一时，尊者大迦旃延住在婆楼那（现在的巴尔纳）善萨利岸边。这时，阿拉玛达达婆罗门来到尊者大迦旃延处。来到后，与尊者大迦旃延互相问候。寒暄完毕后，坐在一旁。坐在一旁的阿拉玛达达婆罗门对尊者大迦旃延如此说："迦旃延先生，是什么原因、什么条件，使得刹帝利与刹帝利争论，婆罗门与婆罗门争论，居士与居士争论？"
"婆罗门，由于执着、束缚、贪求、缠绕、沉溺于欲贪，所以刹帝利与刹帝利争论，婆罗门与婆罗门争论，居士与居士争论。"
"那么，迦旃延先生，是什么原因、什么条件，使得沙门与沙门争论？"
"婆罗门，由于执着、束缚、贪求、缠绕、沉溺于见贪，所以沙门与沙门争论。"
"迦旃延先生，世间有人既已超越这种执着、束缚、贪求、缠绕、沉溺于欲贪，又已超越这种执着、束缚、贪求、缠绕、沉溺于见贪吗？"
"婆罗门，世间有人既已超越这种执着、束缚、贪求、缠绕、沉溺于欲贪，又已超越这种执着、束缚、贪求、缠绕、沉溺于见贪。"
"迦旃延先生，世间谁是既已超越这种执着、束缚、贪求、缠绕、沉溺于欲贪，又已超越这种执着、束缚、贪求、缠绕、沉溺于见贪的人？"
"婆罗门，在东方国土有一座名叫舍卫（现在的萨赫特-马赫特）的城市。现在那里住着世尊、阿罗汉、正等正觉者。婆罗门，那位世尊既已超越这种执着、束缚、贪求、缠绕、沉溺于欲贪，又已超越这种执着、束缚、贪求、缠绕、沉溺于见贪。"
听到这些，阿拉玛达达婆罗门从座位上站起来，整理上衣搭在一肩，右膝着地，向世尊所在的方向合掌，三次欢呼道：
"南无世尊、阿罗汉、正等正觉者！南无世尊、阿罗汉、正等正觉者！南无世尊、阿罗汉、正等正觉者！他确实既已超越这种执着、束缚、贪求、缠绕、沉溺于欲贪，又已超越这种执着、束缚、贪求、缠绕、沉溺于见贪。"
"太好了，迦旃延先生！太好了，迦旃延先生！迦旃延先生，就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路的人指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，迦旃延先生以种种方便开示了法。迦旃延先生，我皈依尊敬的乔达摩、法和比丘僧团。请迦旃延先生记住我从今以后终生皈依的优婆塞。"

39. Ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane. Atha kho kandarāyano [kaṇḍarāyano (sī. syā. kaṃ. pī.)] brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ…pe… ekamantaṃ nisinno kho kandarāyano brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘sutaṃ metaṃ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho kaccāna, tatheva? Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho kaccāna, na sampannamevā’’ti.

‘‘Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṃ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā . So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī’’ti.

Evaṃ vutte kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā daharānaṃ sataṃ [sudaṃ (sī. syā. kaṃ. pī.)] bhikkhūnaṃ pāde sirasā vandati – ‘‘vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā. Daharā mayaṃ, daharabhūmiyaṃ ṭhitā’’ti.

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

40. ‘‘Yasmiṃ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño na phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye na phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti [saṅkamma jhāyanti (ka.), sañcāyanti (sī. aṭṭha.)] paccantime vā janapade acchanti [bhajanti (sī. syā. kaṃ. pī.)]. Tayidaṃ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

‘‘Yasmiṃ , bhikkhave, samaye rājāno balavanto honti, corā tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti [papatanti (sī. syā. kaṃ. pī.)]. Tayidaṃ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti.

41. ‘‘Dvinnāhaṃ , bhikkhave, micchāpaṭipattiṃ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Dvinnāhaṃ, bhikkhave, sammāpaṭipattiṃ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.



39. 一时，尊者大迦旃延住在摩偷罗（现在的马图拉）的贡达瓦那。这时，坎达拉亚那婆罗门来到尊者大迦旃延处。来到后，与尊者大迦旃延...坐在一旁。坐在一旁的坎达拉亚那婆罗门对尊者大迦旃延如此说："迦旃延先生，我听说'沙门迦旃延不向年老、衰老、高龄、年迈、晚年的婆罗门问候、起立或请坐。'迦旃延先生，这是真的吗？迦旃延先生确实不向年老、衰老、高龄、年迈、晚年的婆罗门问候、起立或请坐。迦旃延先生，这是不恰当的。"
"婆罗门，那位知见者、阿罗汉、正等正觉的世尊已经宣说了老年人的境界和年轻人的境界。婆罗门，即使一个人八十岁、九十岁或一百岁，如果他享受欲乐，沉溺于欲乐，被欲火焚烧，被欲念折磨，热衷于追求欲乐，那么他就被称为愚人，而不是长老。婆罗门，即使一个人年轻、头发乌黑、正值青春年华，如果他不享受欲乐，不沉溺于欲乐，不被欲火焚烧，不被欲念折磨，不热衷于追求欲乐，那么他就被称为智者，被视为长老。"
听到这些，坎达拉亚那婆罗门从座位上站起来，整理上衣搭在一肩，向年轻比丘们的脚顶礼说："你们是长者，处于长者的境界。我们是年轻人，处于年轻人的境界。"
"太好了，迦旃延先生...请迦旃延先生记住我从今以后终生皈依的优婆塞。"
40. "比丘们，当盗贼强大时，国王就变得软弱。比丘们，那时国王不能安心出行或巡视边远地区。婆罗门和居士们也不能安心出行或检查外部的工作。同样地，比丘们，当恶比丘强大时，善良的比丘就变得软弱。比丘们，那时善良的比丘们在僧团中保持沉默，或者住在边远地区。比丘们，这对许多人不利，不能带来幸福，对许多人造成损害，带来痛苦，对天神和人类都不利。
"比丘们，当国王强大时，盗贼就变得软弱。比丘们，那时国王能安心出行或巡视边远地区。婆罗门和居士们也能安心出行或检查外部的工作。同样地，比丘们，当善良的比丘强大时，恶比丘就变得软弱。比丘们，那时恶比丘们在僧团中保持沉默，或者离开。比丘们，这对许多人有利，能带来幸福，对许多人有益，带来快乐，对天神和人类都有利。"
41. "比丘们，我不赞同两种人的错误行为，无论是在家人还是出家人。比丘们，无论是在家人还是出家人，如果行为错误，由于错误行为的缘故，就不能证得正法、善法。
"比丘们，我赞同两种人的正确行为，无论是在家人还是出家人。比丘们，无论是在家人还是出家人，如果行为正确，由于正确行为的缘故，就能证得正法、善法。"

42. ‘‘Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭivāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.

‘‘Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti.


42. "比丘们,那些比丘错误理解经文,曲解字句,歪曲意义和法义,这些比丘们的行为对许多人不利,不能带来幸福,对许多人造成损害,带来痛苦,对天神和人类都不利。比丘们,这些比丘造下大量恶业,他们使正法消失。
比丘们,那些比丘正确理解经文,准确解释字句,符合意义和法义,这些比丘们的行为对许多人有利,能带来幸福,对许多人有益,带来快乐,对天神和人类都有利。比丘们,这些比丘造下大量善业,他们使正法长存。"
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Samacittavaggo catuttho.

平等心品第四。

