(7) 2. Mahāvaggo

1. Titthāyatanādisuttaṃ



以下是您要求的直译：
(7) 2. 大品
1. 外道处等经

62. ‘‘Tīṇimāni , bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni [samanuggāhiyamānāni (syā. kaṃ. ka.)] samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’’’ti.

‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti ? Te ca me [te ce me (sī. syā. kaṃ. pī.)] evaṃ puṭṭhā ‘āmā’ti [āmoti (sī.)] paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’’’.

‘‘Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo . Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evadiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’’’.

‘‘Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.


以下是您要求的直译：
62. "诸比丘，有三种外道处，当智者追问、深究、探讨、辩论时，即使走到极端，也会停留在无作为上。哪三种？诸比丘，有些沙门婆罗门持这样的论点、这样的见解：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为前世所作。'诸比丘，有些沙门婆罗门持这样的论点、这样的见解：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为自在天的创造。'诸比丘，有些沙门婆罗门持这样的论点、这样的见解：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是无因无缘的。'"
"在这里，诸比丘，那些持这样论点、这样见解的沙门婆罗门：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为前世所作'，我去接近他们并这样说：'尊者们，你们真的持这样的论点、这样的见解：这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为前世所作吗？'如果他们被我这样问到，承认说'是的'。我就这样对他们说：'那么，尊者们，你们将因为前世所作而成为杀生者，将因为前世所作而成为不与取者，将因为前世所作而成为非梵行者，将因为前世所作而成为妄语者，将因为前世所作而成为离间语者，将因为前世所作而成为粗恶语者，将因为前世所作而成为绮语者，将因为前世所作而成为贪婪者，将因为前世所作而成为瞋恨心者，将因为前世所作而成为邪见者。'"
"诸比丘，对于那些认为前世所作为实质的人来说，就没有意愿或努力去做这个或不做那个。因此，对于应做和不应做的事，当无法确定其真实性和可靠性时，这些失念不防护而住的人，就没有个别的、符合法的沙门论。诸比丘，这是我对那些持这种论点、这种见解的沙门婆罗门的第一个符合法的驳斥。"
"在这里，诸比丘，那些持这样论点、这样见解的沙门婆罗门：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为自在天的创造'，我去接近他们并这样说：'尊者们，你们真的持这样的论点、这样的见解：这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是因为自在天的创造吗？'如果他们被我这样问到，承认说'是的'。我就这样对他们说：'那么，尊者们，你们将因为自在天的创造而成为杀生者，将因为自在天的创造而成为不与取者，将因为自在天的创造而成为非梵行者，将因为自在天的创造而成为妄语者，将因为自在天的创造而成为离间语者，将因为自在天的创造而成为粗恶语者，将因为自在天的创造而成为绮语者，将因为自在天的创造而成为贪婪者，将因为自在天的创造而成为瞋恨心者，将因为自在天的创造而成为邪见者。'"
"诸比丘，对于那些认为自在天的创造为实质的人来说，就没有意愿或努力去做这个或不做那个。因此，对于应做和不应做的事，当无法确定其真实性和可靠性时，这些失念不防护而住的人，就没有个别的、符合法的沙门论。诸比丘，这是我对那些持这种论点、这种见解的沙门婆罗门的第二个符合法的驳斥。"


‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti . Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā…pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’’’.

‘‘Ahetuappaccayaṃ [ahetuṃ (sī.), ahetu (syā. kaṃ.), ahetuappaccayā (pī.), ahetuṃ appaccayaṃ (ka.)] kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

‘‘Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

‘‘Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

‘‘Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave , dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimāni, bhikkhave, phassāyatanāni – cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.


以下是您要求的直译：
"在这里，诸比丘，那些持这样论点、这样见解的沙门婆罗门：'这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是无因无缘的'，我去接近他们并这样说：'尊者们，你们真的持这样的论点、这样的见解：这个人所感受的一切，无论是乐、苦还是不苦不乐，全都是无因无缘的吗？'如果他们被我这样问到，承认说'是的'。我就这样对他们说：'那么，尊者们，你们将无因无缘地成为杀生者...乃至...将无因无缘地成为邪见者。'"
"诸比丘，对于那些认为无因无缘为实质的人来说，就没有意愿或努力去做这个或不做那个。因此，对于应做和不应做的事，当无法确定其真实性和可靠性时，这些失念不防护而住的人，就没有个别的、符合法的沙门论。诸比丘，这是我对那些持这种论点、这种见解的沙门婆罗门的第三个符合法的驳斥。"
"诸比丘，这就是那三种外道处，当智者追问、深究、探讨时，即使走到极端，也会停留在无作为上。"
"诸比丘，我所教导的法是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的。诸比丘，什么是我所教导的不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法？诸比丘，'这六界'是我所教导的不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。诸比丘，'这六触处'是我所教导的不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。诸比丘，'这十八意行'是我所教导的不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。诸比丘，'这四圣谛'是我所教导的不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。"
"诸比丘，我说'这六界'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这是什么原因呢？诸比丘，有这六界：地界、水界、火界、风界、空界、识界。诸比丘，我说'这六界'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这就是所说的原因。"
"诸比丘，我说'这六触处'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这是什么原因呢？诸比丘，有这六触处：眼触处、耳触处、鼻触处、舌触处、身触处、意触处。诸比丘，我说'这六触处'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这就是所说的原因。"
"诸比丘，我说'这十八意行'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这是什么原因呢？以眼见色后，思维可引生喜的色、可引生忧的色、可引生舍的色；以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后，思维可引生喜的法、可引生忧的法、可引生舍的法。诸比丘，我说'这十八意行'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这就是所说的原因。"


‘‘Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.

‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā , ( ) [(byādhipi dukkho) (sī. pī. ka.) aṭṭhakathāya saṃsandetabbaṃ visuddhi. 2.537] maraṇampi dukkhaṃ , sokaparidevadukkhadomanassupāyāsāpi dukkhā, (appiyehi sampayogo dukkho, piyehi vippayogo dukkho,) [(natthi katthaci)] yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

‘‘Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

‘‘Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.



以下是您要求的直译：
"诸比丘，我说'这四圣谛'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这是什么原因呢？诸比丘，依六界而有胎儿入胎；入胎后有名色，缘名色有六处，缘六处有触，缘触有受。诸比丘，我说对于正在感受的人，这是苦，这是苦集，这是苦灭，这是趣向苦灭之道。"
"诸比丘，什么是苦圣谛？生是苦，老是苦，死是苦，忧、悲、苦、恼、绝望是苦，（与不爱的结合是苦，与所爱的分离是苦，）所欲不得也是苦。简而言之，五取蕴是苦。诸比丘，这称为苦圣谛。"
"诸比丘，什么是苦集圣谛？无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死、忧、悲、苦、恼、绝望。如是这整个苦蕴的集起。诸比丘，这称为苦集圣谛。"
"诸比丘，什么是苦灭圣谛？由于无明的无余离贪灭而有行灭，行灭则识灭，识灭则名色灭，名色灭则六处灭，六处灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老死、忧、悲、苦、恼、绝望灭。如是这整个苦蕴的灭尽。诸比丘，这称为苦灭圣谛。"
"诸比丘，什么是趣向苦灭之道圣谛？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。诸比丘，这称为趣向苦灭之道圣谛。诸比丘，我说'这四圣谛'是不可驳斥的、无污染的、无可指责的、不被智者沙门婆罗门所批评的法。这就是所说的原因。"
第一。

63. ‘‘Tīṇimāni , bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati . Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

‘‘Tāni kho panimāni [imāni kho (sī.), imāni kho pana (ka.)], bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. ‘‘Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati’’.

‘‘Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti. Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati – ‘ahaṃ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati – ‘ahaṃ jīrāmi, mā me mātā jīrī’’’ti.

‘‘Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’’’ti.

‘‘Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati – ‘ahaṃ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati – ‘ahaṃ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānī’’ti.


以下是您要求的直译：
63. "诸比丘，无闻凡夫说这三种是无母子之怖畏。哪三种？诸比丘，有这样的时候，大火灾兴起。诸比丘，当大火灾兴起时，村庄被烧，市镇被烧，城市被烧。当村庄、市镇、城市被烧时，母亲找不到儿子，儿子也找不到母亲。诸比丘，这是无闻凡夫所说的第一种无母子之怖畏。"
"再者，诸比丘，有这样的时候，大雨云兴起。诸比丘，当大雨云兴起时，产生大洪水。诸比丘，当大洪水产生时，村庄被冲走，市镇被冲走，城市被冲走。当村庄、市镇、城市被冲走时，母亲找不到儿子，儿子也找不到母亲。诸比丘，这是无闻凡夫所说的第二种无母子之怖畏。"
"再者，诸比丘，有这样的时候，发生危险，丛林动乱，人们乘车四处逃散。诸比丘，当发生危险，丛林动乱，人们乘车四处逃散时，母亲找不到儿子，儿子也找不到母亲。诸比丘，这是无闻凡夫所说的第三种无母子之怖畏。诸比丘，这些就是无闻凡夫所说的三种无母子之怖畏。"
"然而，诸比丘，无闻凡夫所说的这三种无母子之怖畏实际上是有母子之怖畏。哪三种？诸比丘，有这样的时候，大火灾兴起。诸比丘，当大火灾兴起时，村庄被烧，市镇被烧，城市被烧。当村庄、市镇、城市被烧时，有时候母亲找到儿子，儿子也找到母亲。诸比丘，这是无闻凡夫所说的第一种实际上是有母子之怖畏却被称为无母子之怖畏。"
"再者，诸比丘，有这样的时候，大雨云兴起。诸比丘，当大雨云兴起时，产生大洪水。诸比丘，当大洪水产生时，村庄被冲走，市镇被冲走，城市被冲走。当村庄、市镇、城市被冲走时，有时候母亲找到儿子，儿子也找到母亲。诸比丘，这是无闻凡夫所说的第二种实际上是有母子之怖畏却被称为无母子之怖畏。"
"再者，诸比丘，有这样的时候，发生危险，丛林动乱，人们乘车四处逃散。诸比丘，当发生危险，丛林动乱，人们乘车四处逃散时，有时候母亲找到儿子，儿子也找到母亲。诸比丘，这是无闻凡夫所说的第三种实际上是有母子之怖畏却被称为无母子之怖畏。诸比丘，这些就是无闻凡夫所说的三种实际上是有母子之怖畏却被称为无母子之怖畏。"
"诸比丘，这三种是真正的无母子之怖畏。哪三种？老之怖畏、病之怖畏、死之怖畏。诸比丘，母亲不能对正在衰老的儿子说：'我来衰老，不要让我的儿子衰老'；儿子也不能对正在衰老的母亲说：'我来衰老，不要让我的母亲衰老'。"
"诸比丘，母亲不能对正在生病的儿子说：'我来生病，不要让我的儿子生病'；儿子也不能对正在生病的母亲说：'我来生病，不要让我的母亲生病'。"
"诸比丘，母亲不能对正在死亡的儿子说：'我来死亡，不要让我的儿子死亡'；儿子也不能对正在死亡的母亲说：'我来死亡，不要让我的母亲死亡'。诸比丘，这些就是三种无母子之怖畏。"


‘‘Atthi , bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkapo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī’’ti. Dutiyaṃ.

3. Venāgapurasuttaṃ

64. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho venāgapurikā brāhmaṇagahapatikā – ‘‘samaṇo khalu , bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti [bhagavā (sī. syā kaṃ. pī.) idaṃ suttavaṇṇanāya aṭṭhakathāya saṃsandetabbaṃ pārā. 1; dī. ni. 1.255 passitabbaṃ]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca –

‘‘Acchariyaṃ , bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ [maṇḍaṃ (ka.)] parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ [muttaṃ (sī. pī. ka.)] parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṃ [nikkhaṃ-itipi (ma. ni. 

以下是您要求的直译：
"诸比丘，有道路，有方法，能导向舍弃、超越这三种有母子之怖畏和这三种无母子之怖畏。诸比丘，什么是能导向舍弃、超越这三种有母子之怖畏和这三种无母子之怖畏的道路和方法？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。诸比丘，这就是能导向舍弃、超越这三种有母子之怖畏和这三种无母子之怖畏的道路和方法。"
第二。
3. 毗那伽城经
64. 一时，世尊与大比丘僧团一起在憍萨罗国游行，来到了一个名叫毗那伽城的憍萨罗国婆罗门村。毗那伽城的婆罗门居士们听说："确实，沙门乔达摩，释迦子，从释迦族出家，已到达毗那伽城。关于这位乔达摩尊者，有如此美好的名声流传：'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他以自己的智慧证悟并宣说了这个有天、魔、梵天的世界，以及包括沙门、婆罗门、天、人在内的众生界。他宣说的法，初善、中善、后善，有义理，有文采，显示完全圆满清净的梵行。见到这样的阿罗汉是好事。"
于是，毗那伽城的婆罗门居士们前往世尊所在之处。到了之后，有些人向世尊礼拜，然后坐在一旁；有些人与世尊互相问候，寒暄一番后坐在一旁；有些人向世尊合掌，然后坐在一旁；有些人报上自己的姓名后坐在一旁；有些人默默地坐在一旁。坐在一旁的毗那伽城婆罗门瓦查葛多对世尊说：
"乔达摩先生，真是奇妙！乔达摩先生，真是稀有！乔达摩先生的诸根如此清净，肤色如此纯净明亮。乔达摩先生，就像秋天的黄色枣子，如此纯净明亮；同样地，乔达摩先生的诸根如此清净，肤色如此纯净明亮。乔达摩先生，就像刚从树上摘下的棕榈果，如此纯净明亮；同样地，乔达摩先生的诸根如此清净，肤色如此纯净明亮。乔达摩先生，就像由熟练的金匠精心打造的金饰，

3.168)] jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ [kādalimigapavarapaccattharaṇaṃ (sī.)] sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī’’ti.

‘‘Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Dullabhāni tāni pabbajitānaṃ laddhā ca pana [laddhāni ca (sī. syā. kaṃ.), laddhā ca (pī.)] na kappanti.

‘‘Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

‘‘Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi [pacārayāmi (sī. syā. kaṃ.)]. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.


以下是您要求的直译：
在红色毛毯上放置，闪耀、发光、光彩夺目；同样地，乔达摩先生的诸根如此清净，肤色如此纯净明亮。乔达摩先生，那些高贵的大床，如长椅、卧榻、长毛毯、彩色毯、白毯、花毯、棉被、绣花毯、两面羊毛毯、单面羊毛毯、宝石毯、丝毯、大毯、象毯、马毯、车毯、羚羊皮毯、鹿皮顶级床单、双顶蓬、两端红枕，想必乔达摩先生随心所欲、不费吹灰之力就能获得这样的高贵大床吧。"
"婆罗门，那些高贵的大床，如长椅、卧榻、长毛毯、彩色毯、白毯、花毯、棉被、绣花毯、两面羊毛毯、单面羊毛毯、宝石毯、丝毯、大毯、象毯、马毯、车毯、羚羊皮毯、鹿皮顶级床单、双顶蓬、两端红枕，这些对出家人来说是难以获得的，即使获得了也是不适宜的。"
"婆罗门，有三种高贵的大床，我现在随心所欲、不费吹灰之力就能获得。哪三种？天界的高贵大床、梵天的高贵大床、圣者的高贵大床。婆罗门，这就是我现在随心所欲、不费吹灰之力就能获得的三种高贵大床。"
"乔达摩先生，什么是您现在随心所欲、不费吹灰之力就能获得的天界高贵大床呢？""婆罗门，我住在某个村庄或城镇附近时，在上午穿好衣服，拿着衣钵进入那个村庄或城镇托钵。饭后回来，我进入森林。我收集那里的草或树叶，堆在一起后坐下，结跏趺坐，保持身体正直，建立正念。我远离感官欲望，远离不善法，进入并安住于具有寻、伺，由离生喜、乐的初禅；寻、伺平息，内心宁静，心专注一境，进入并安住于无寻、无伺，定生喜、乐的第二禅；离喜，住于舍，具念正知，以身感受乐，正如圣者所说的'舍念乐住'，进入并安住于第三禅；舍断乐与苦，先前的喜忧已灭，进入并安住于不苦不乐，舍念清净的第四禅。婆罗门，如果我处于这种状态下行走，那时这对我来说就是天界的经行。婆罗门，如果我处于这种状态下站立，那时这对我来说就是天界的站立。婆罗门，如果我处于这种状态下坐着，那时这对我来说就是天界的座位。婆罗门，如果我处于这种状态下躺卧，那时这对我来说就是天界的高贵大床。婆罗门，这就是我现在随心所欲、不费吹灰之力就能获得的天界高贵大床。"


‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

‘‘Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena [abyāpajjhena (sabbattha)] pharitvā viharāmi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ , tathā catutthaṃ [catutthiṃ (sī.)], iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

‘‘Acchariyaṃ , bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

‘‘Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So evaṃ jānāmi – ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalāmī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Tatiyaṃ.

4. Sarabhasuttaṃ



以下是您要求的直译：
"乔达摩先生，真是奇妙！乔达摩先生，真是稀有！除了乔达摩先生之外，还有谁能如此随心所欲、不费吹灰之力地获得这样的天界高贵大床呢？"
"乔达摩先生，什么是您现在随心所欲、不费吹灰之力就能获得的梵天高贵大床呢？""婆罗门，我住在某个村庄或城镇附近时，在上午穿好衣服，拿着衣钵进入那个村庄或城镇托钵。饭后回来，我进入森林。我收集那里的草或树叶，堆在一起后坐下，结跏趺坐，保持身体正直，建立正念。我以慈心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，心与慈俱，广大、无量、无怨、无害，遍满而住。以悲心...以喜心...以舍心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，心与舍俱，广大、无量、无怨、无害，遍满而住。婆罗门，如果我处于这种状态下行走，那时这对我来说就是梵天的经行。婆罗门，如果我处于这种状态下站立...坐着...躺卧，那时这对我来说就是梵天的高贵大床。婆罗门，这就是我现在随心所欲、不费吹灰之力就能获得的梵天高贵大床。"
"乔达摩先生，真是奇妙！乔达摩先生，真是稀有！除了乔达摩先生之外，还有谁能如此随心所欲、不费吹灰之力地获得这样的梵天高贵大床呢？"
"乔达摩先生，什么是您现在随心所欲、不费吹灰之力就能获得的圣者高贵大床呢？""婆罗门，我住在某个村庄或城镇附近时，在上午穿好衣服，拿着衣钵进入那个村庄或城镇托钵。饭后回来，我进入森林。我收集那里的草或树叶，堆在一起后坐下，结跏趺坐，保持身体正直，建立正念。我如是了知：'我的贪已断除，根除如截断多罗树头，成为非有，于未来不再生起；我的嗔已断除，根除如截断多罗树头，成为非有，于未来不再生起；我的痴已断除，根除如截断多罗树头，成为非有，于未来不再生起。'婆罗门，如果我处于这种状态下行走，那时这对我来说就是圣者的经行。婆罗门，如果我处于这种状态下站立...坐着...躺卧，那时这对我来说就是圣者的高贵大床。婆罗门，这就是我现在随心所欲、不费吹灰之力就能获得的圣者高贵大床。"
"乔达摩先生，真是奇妙！乔达摩先生，真是稀有！除了乔达摩先生之外，还有谁能如此随心所欲、不费吹灰之力地获得这样的圣者高贵大床呢？"
"太好了，乔达摩先生！太好了，乔达摩先生！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，让有眼之人得见诸色。同样地，乔达摩先生以种种方便开示了法。我们归依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我们为优婆塞，从今日起终生归依。"
第三。
4. 萨拉巴经

65. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati [parisatiṃ (sī. pī.)] evaṃ vācaṃ bhāsati – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti.

Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti. Sādhu bhante, bhagavā yena sippinikātīraṃ [sappinikātīraṃ (sī. pī.), sappiniyā tīraṃ (syā. kaṃ.)] paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘saccaṃ kira tvaṃ, sarabha, evaṃ vadesi – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’’ti? Evaṃ vutte sarabho paribbājako tuṇhī ahosi.

Dutiyampi kho, bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.

Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – (‘‘yo [mayā (syā. kaṃ. pī.)] kho sarabha paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo) [( ) sī. potthake natthi] ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.

Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ – ‘‘yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī’’ti. Evaṃ vutte sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.


以下是您要求的直译：
65. 如是我闻。一时，世尊住在王舍城（现在的拉杰吉尔）耆阇崛山。那时，有一位名叫萨拉巴的游方者刚刚离开这个法与律。他在王舍城的集会中这样说："我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法，我才离开了那个法与律。"那时，许多比丘在上午穿好衣服，拿着衣钵进入王舍城托钵。这些比丘听到萨拉巴游方者在王舍城的集会中这样说："我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法，我才离开了那个法与律。"
那时，这些比丘在王舍城托钵完毕，饭后回来，走近世尊。走近后，向世尊礼拜，然后坐在一旁。坐在一旁的这些比丘对世尊说："尊者，有一位名叫萨拉巴的游方者刚刚离开这个法与律。他在王舍城的集会中这样说：'我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法，我才离开了那个法与律。'尊者，请世尊出于慈悲，前往西比尼卡河岸的游方者园林，去见萨拉巴游方者。"世尊以沉默表示同意。
于是，世尊在傍晚从独处中起身，前往西比尼卡河岸的游方者园林，去见萨拉巴游方者。到达后，坐在准备好的座位上。坐下后，世尊对萨拉巴游方者说："萨拉巴，据说你这样说：'我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法，我才离开了那个法与律。'是这样吗？"当这样说时，萨拉巴游方者保持沉默。
世尊第二次对萨拉巴游方者说："萨拉巴，说吧，你是如何了知释迦子沙门们的法的？如果你的了解不完整，我会补充完整。如果你的了解完整，我会随喜。"第二次萨拉巴游方者仍然保持沉默。
世尊第三次对萨拉巴游方者说："萨拉巴，说吧，你是如何了知释迦子沙门们的法的？如果你的了解不完整，我会补充完整。如果你的了解完整，我会随喜。"第三次萨拉巴游方者仍然保持沉默。
然后，那些游方者对萨拉巴游方者说："朋友萨拉巴，沙门乔达摩给你任何你请求的机会。朋友萨拉巴，说吧，你是如何了知释迦子沙门们的法的？如果你的了解不完整，沙门乔达摩会补充完整。如果你的了解完整，沙门乔达摩会随喜。"当这样说时，萨拉巴游方者保持沉默，感到羞愧，肩膀下垂，低头沉思，无言以对。


Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca –

‘‘Yo kho maṃ, paribbājakā [paribbājako (pī. ka.)], evaṃ vadeyya – ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ [aññataraṃ (ka.)] ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto [tuṇhībhūto vā maṅkubhūto (sī. syā. kaṃ.), tuṇhībhūto vā maṅkubhūto vā (pī.)] pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako’’ti. Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.

Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena [vācāsattitodakena (sī.)] sañjambharimakaṃsu [sañcumbharimakaṃsu (pī., dī. ni. 1.421) saṃ. ni. 2.243 uparipāṭho viya] – ‘‘seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva [segālakaṃyeva (sī. syā. kaṃ. pī.)] nadati, bheraṇḍakaṃyeva nadati [bhedaṇḍakaṃ (ka.)]; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi. Seyyathāpi, āvuso sarabha, ambukasañcarī [ambakamaddarī (sī.)] ‘purisakaravitaṃ [phussakaravitaṃ (sī.), pussakaravitaṃ (syā. kaṃ. pī.)] ravissāmī’ti ambukasañcariravitaṃyeva ravati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi. Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī’’ti. Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti. Catutthaṃ.

5. Kesamuttisuttaṃ



以下是您要求的直译：
于是，世尊看到萨拉巴游方者保持沉默，感到羞愧，肩膀下垂，低头沉思，无言以对，就对那些游方者说：
"游方者们，如果有人这样对我说：'你自称是正等正觉者，但这些法你并未完全觉悟'，我会仔细询问、追究、质问他。被我仔细询问、追究、质问后，他不可能不落入这三种情况之一：要么以其他话题搪塞，要么转移话题，要么显露愤怒、憎恨和不满，要么像萨拉巴游方者一样保持沉默，感到羞愧，肩膀下垂，低头沉思，无言以对。
"游方者们，如果有人这样对我说：'你自称是漏尽者，但这些漏并未完全断尽'，我会仔细询问、追究、质问他。被我仔细询问、追究、质问后，他不可能不落入这三种情况之一：要么以其他话题搪塞，要么转移话题，要么显露愤怒、憎恨和不满，要么像萨拉巴游方者一样保持沉默，感到羞愧，肩膀下垂，低头沉思，无言以对。
"游方者们，如果有人这样对我说：'你所教导的法，并不能引导奉行者完全灭苦'，我会仔细询问、追究、质问他。被我仔细询问、追究、质问后，他不可能不落入这三种情况之一：要么以其他话题搪塞，要么转移话题，要么显露愤怒、憎恨和不满，要么像萨拉巴游方者一样保持沉默，感到羞愧，肩膀下垂，低头沉思，无言以对。"
然后，世尊在西比尼卡河岸的游方者园林中三次发出狮子吼后，升入空中离去。
于是，那些游方者在世尊离开不久后，从四面八方用言语刺戳萨拉巴游方者说："朋友萨拉巴，就像在大森林中的老狐狸想要'发出狮子吼'，却只能发出狐狸的叫声、野兽的嚎叫；同样地，朋友萨拉巴，你离开沙门乔达摩后想要'发出狮子吼'，却只能发出狐狸的叫声、野兽的嚎叫。朋友萨拉巴，就像母鸡想要'发出公鸡的啼叫'，却只能发出母鸡的咯咯声；同样地，朋友萨拉巴，你离开沙门乔达摩后想要'发出公鸡的啼叫'，却只能发出母鸡的咯咯声。朋友萨拉巴，就像公牛在空无一人的牛棚里以为自己能发出深沉的叫声；同样地，朋友萨拉巴，你离开沙门乔达摩后以为自己能发出深沉的叫声。"那些游方者就这样从四面八方用言语刺戳萨拉巴游方者。
第四。
5. 卡拉马经

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ [kesaputtaṃ (sī. syā. kaṃ. pī.)] nāma kālāmānaṃ nigamo tadavasari. Assosuṃ kho kesamuttiyā kālāmā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –

‘‘Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ [opapakkhiṃ (sī. syā. kaṃ. pī.), omakkhikaṃ (ka.)] karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti . Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Tesaṃ no, bhante , amhākaṃ hoteva kaṅkhā hoti vicikicchā – ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti? ‘‘Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīyeva pana [kaṅkhanīyeva ca pana (saṃyuttanikāye)] vo ṭhāne vicikicchā uppannā’’.

‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena , mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā [samādiṇṇā (ka.)] ahitāya dukkhāya saṃvattantī’’’ti, atha tumhe, kālāmā, pajaheyyātha.

‘‘Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

‘‘Ahitāya, bhante’’.

‘‘Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya [tadatthāya (ka.)] samādapeti, yaṃ sa [yaṃ tassa (ka.) anantarasutte pana ‘‘yaṃ’ sa’’ itveva sabbatthapi dissati] hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

‘‘Ahitāya, bhante’’.

‘‘Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati [hanti (sī. pī.)], adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

‘‘Ahitāya, bhante’’.

‘‘Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?

‘‘Akusalā, bhante’’.

‘‘Sāvajjā vā anavajjā vā’’ti?

‘‘Sāvajjā, bhante’’.

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

‘‘Viññugarahitā, bhante’’.

‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā [kathaṃ vā vo (?)] ettha hotī’’ti ?

‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā [avocumha (sī. syā. kaṃ. pī.) a. ni. 

以下是您要求的直译：
66. 如是我闻。一时，世尊与大比丘僧团一起在憍萨罗国游行，来到了一个名叫卡萨穆塔的卡拉马人的城镇。卡萨穆塔的卡拉马人听说："确实，沙门乔达摩，释迦子，从释迦族出家，已到达卡萨穆塔。关于这位乔达摩尊者，有如此美好的名声流传：'这位世尊是阿罗汉...见到这样的阿罗汉是好事。'"
于是，卡萨穆塔的卡拉马人前往世尊所在之处。到了之后，有些人向世尊礼拜，然后坐在一旁；有些人与世尊互相问候，寒暄一番后坐在一旁；有些人向世尊合掌，然后坐在一旁；有些人报上自己的姓名后坐在一旁；有些人默默地坐在一旁。坐在一旁的卡萨穆塔的卡拉马人对世尊说：
"尊者，有一些沙门和婆罗门来到卡萨穆塔。他们只阐明和赞扬自己的学说，而贬低、轻视、蔑视、诽谤他人的学说。尊者，还有一些沙门和婆罗门来到卡萨穆塔。他们也只阐明和赞扬自己的学说，而贬低、轻视、蔑视、诽谤他人的学说。尊者，我们对此感到怀疑和困惑：'这些尊贵的沙门和婆罗门中，谁说的是真实的，谁说的是虚假的？'"
"卡拉马人，你们确实应当怀疑，应当困惑。在应当怀疑的事情上，你们生起了困惑。"
"来吧，卡拉马人，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为'这个沙门是我们的老师'（而相信）。卡拉马人，当你们自己了知：'这些法是不善的，这些法是应受谴责的，这些法是智者所呵斥的，这些法如果付诸实践和执行，会导致不利和痛苦'，那么，卡拉马人，你们就应当舍弃它们。"
"卡拉马人，你们怎么认为，贪欲在一个人内心生起时，是对他有利还是有害？"
"有害，尊者。"
"卡拉马人，一个人被贪欲征服，心被贪欲占据，他会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"卡拉马人，你们怎么认为，嗔恨在一个人内心生起时，是对他有利还是有害？"
"有害，尊者。"
"卡拉马人，一个人被嗔恨征服，心被嗔恨占据，他会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"卡拉马人，你们怎么认为，愚痴在一个人内心生起时，是对他有利还是有害？"
"有害，尊者。"
"卡拉马人，一个人被愚痴征服，心被愚痴占据，他会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"卡拉马人，你们怎么认为，这些法是善的还是不善的？"
"不善的，尊者。"
"应受谴责的还是不应受谴责的？"
"应受谴责的，尊者。"
"是智者所呵斥的还是智者所赞叹的？"
"是智者所呵斥的，尊者。"
"这些法如果付诸实践和执行，会导致不利和痛苦，还是不会？你们对此有什么看法？"
"尊者，这些法如果付诸实践和执行，会导致不利和痛苦。我们是这样认为的。"
"卡拉马人，因此，我们之前所说的：

4.193] – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

‘‘Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

‘‘Hitāya, bhante’’.

‘‘Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti , yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe… amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe… hitāya sukhāyā’’ti.

‘‘Evaṃ bhante’’ .

‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?

‘‘Kusalā , bhante’’.

‘‘Sāvajjā vā anavajjā vā’’ti?

‘‘Anavajjā, bhante’’.

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

‘‘Viññuppasatthā, bhante’’.

‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti?

‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Sa kho so [yo kho (ka.)], kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato [sato (ka.)] 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 abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ , tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

‘‘Sa [sace (ka.)] kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, athāhaṃ [ṭhānamahaṃ (sī. pī.), ṭhānametaṃ yenāhaṃ (syā. kaṃ.)] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ [idhāhaṃ (sī. syā. kaṃ. pī.)] diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ [sukhaṃ (sī.), sukhī (syā. kaṃ.)] attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.


以下是您要求的直译：
'来吧，卡拉马人，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为"这个沙门是我们的老师"（而相信）。卡拉马人，当你们自己了知：这些法是不善的，这些法是应受谴责的，这些法是智者所呵斥的，这些法如果付诸实践和执行，会导致不利和痛苦，那么，卡拉马人，你们就应当舍弃它们。'这就是我们所说的原因。
"来吧，卡拉马人，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为'这个沙门是我们的老师'（而相信）。卡拉马人，当你们自己了知：这些法是善的，这些法是无可指责的，这些法是智者所赞叹的，这些法如果付诸实践和执行，会导致利益和快乐，那么，卡拉马人，你们就应当接受并安住于其中。
"卡拉马人，你们怎么认为，无贪在一个人内心生起时，是对他有利还是有害？"
"有利，尊者。"
"卡拉马人，一个人不被贪欲征服，心不被贪欲占据，他不会杀生，不会偷盗，不会与他人通奸，不会说谎，也不会怂恿他人这样做，这会给他带来长期的利益和快乐。"
"是的，尊者。"
"卡拉马人，你们怎么认为，无嗔在一个人内心生起时...无痴在一个人内心生起时...会给他带来利益和快乐吗？"
"是的，尊者。"
"卡拉马人，你们怎么认为，这些法是善的还是不善的？"
"善的，尊者。"
"应受谴责的还是不应受谴责的？"
"不应受谴责的，尊者。"
"是智者所呵斥的还是智者所赞叹的？"
"是智者所赞叹的，尊者。"
"这些法如果付诸实践和执行，会导致利益和快乐，还是不会？你们对此有什么看法？"
"尊者，这些法如果付诸实践和执行，会导致利益和快乐。我们是这样认为的。"
"卡拉马人，因此，我们之前所说的：'来吧，卡拉马人，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为"这个沙门是我们的老师"（而相信）。卡拉马人，当你们自己了知：这些法是善的，这些法是无可指责的，这些法是智者所赞叹的，这些法如果付诸实践和执行，会导致利益和快乐，那么，卡拉马人，你们就应当接受并安住于其中。'这就是我们所说的原因。
"卡拉马人，那位圣弟子如此离贪、离嗔、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，上下四维，普遍一切处，心与慈俱，广大、无量、无怨、无害，遍满而住。以悲心...以喜心...以舍心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，心与舍俱，广大、无量、无怨、无害，遍满而住。
"卡拉马人，那位圣弟子如此无怨、无害、无染、清净的心，在现法中获得四种安慰。'如果有来世，如果善恶业有果报，那么我身坏命终后，必定会投生到善趣、天界。'这是他获得的第一种安慰。
'如果没有来世，如果善恶业没有果报，那么我在现法中保持无怨、无害、无忧、安乐。'这是他获得的第二种安慰。


‘‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi. Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī’’ti.

‘‘Evametaṃ, bhagavā, evametaṃ, sugata! Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ – kassaci pāpaṃ cetemi, akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

‘‘Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

‘‘Abhikkantaṃ, bhante…pe… ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Pañcamaṃ.

6. Sāḷhasuttaṃ



以下是您要求的直译：
'如果作恶会有恶果，但我不对任何人怀有恶意。我不作恶业，痛苦怎么会触及我呢？'这是他获得的第三种安慰。
'如果作恶不会有恶果，那么我从两方面都看到自己是清净的。'这是他获得的第四种安慰。
"卡拉马人，那位圣弟子如此无怨、无害、无染、清净的心，在现法中获得这四种安慰。"
"确实如此，世尊！确实如此，善逝！尊者，那位圣弟子如此无怨、无害、无染、清净的心，在现法中获得四种安慰。'如果有来世，如果善恶业有果报，那么我身坏命终后，必定会投生到善趣、天界。'这是他获得的第一种安慰。
'如果没有来世，如果善恶业没有果报，那么我在现法中保持无怨、无害、无忧、安乐。'这是他获得的第二种安慰。
'如果作恶会有恶果，但我不对任何人怀有恶意。我不作恶业，痛苦怎么会触及我呢？'这是他获得的第三种安慰。
'如果作恶不会有恶果，那么我从两方面都看到自己是清净的。'这是他获得的第四种安慰。
"尊者，那位圣弟子如此无怨、无害、无染、清净的心，在现法中获得这四种安慰。
"太好了，尊者...我们归依世尊、法和比丘僧团。愿世尊接受我们为优婆塞，从今日起终生归依。"
第五。
6. 萨拉诃经

67. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā [rohaṇo ca pekhuṇiyanattā (sī. syā. kaṃ. pī.)] yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca –

‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā , attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi lobho’’ti?

‘‘Evaṃ, bhante’’.

‘‘Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi doso’’ti?

‘‘Evaṃ, bhante’’.

‘‘Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi moho’’ti?

‘‘Evaṃ, bhante’’.

‘‘Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā , avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?

‘‘Akusalā, bhante’’.

‘‘Sāvajjā vā anavajjā vā’’ti?

‘‘Sāvajjā, bhante’’.

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

‘‘Viññugarahitā, bhante’’.

‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?

‘‘Samattā , bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi alobho’’ti?

‘‘Evaṃ, bhante’’.

‘‘Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi adoso’’ti?

‘‘Evaṃ, bhante’’.

‘‘Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi amoho’’ti?

‘‘Evaṃ, bhante’’.


以下是您要求的直译：
67. 如是我闻。一时，尊者难陀迦住在舍卫城（现在的萨赫特-马赫特）东园鹿母讲堂。那时，弥迦罗的外孙萨拉诃和塞库尼亚的外孙萨诺来到尊者难陀迦处。到达后，向尊者难陀迦礼拜，然后坐在一旁。尊者难陀迦对坐在一旁的弥迦罗的外孙萨拉诃说：
"来吧，萨拉诃，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为'这个沙门是我们的老师'（而相信）。萨拉诃，当你们自己了知：'这些法是不善的，这些法是应受谴责的，这些法是智者所呵斥的，这些法如果付诸实践和执行，会导致不利和痛苦'，那么，萨拉诃，你们就应当舍弃它们。
"萨拉诃，你们怎么认为，有贪欲吗？"
"是的，尊者。"
"萨拉诃，我说这就是贪婪的意思。萨拉诃，这个贪婪的人会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"萨拉诃，你们怎么认为，有嗔恨吗？"
"是的，尊者。"
"萨拉诃，我说这就是恶意的意思。萨拉诃，这个怀有恶意的人会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"萨拉诃，你们怎么认为，有愚痴吗？"
"是的，尊者。"
"萨拉诃，我说这就是无明的意思。萨拉诃，这个陷入无明的人会杀生，偷盗，与他人妻通奸，说谎，也会怂恿他人这样做，这会给他带来长期的不利和痛苦。"
"是的，尊者。"
"萨拉诃，你们怎么认为，这些法是善的还是不善的？"
"不善的，尊者。"
"应受谴责的还是不应受谴责的？"
"应受谴责的，尊者。"
"是智者所呵斥的还是智者所赞叹的？"
"是智者所呵斥的，尊者。"
"这些法如果付诸实践和执行，会导致不利和痛苦，还是不会？你们对此有什么看法？"
"尊者，这些法如果付诸实践和执行，会导致不利和痛苦。我们是这样认为的。"
"萨拉诃，因此，我们之前所说的：'来吧，萨拉诃，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为"这个沙门是我们的老师"（而相信）。萨拉诃，当你们自己了知：这些法是不善的，这些法是应受谴责的，这些法是智者所呵斥的，这些法如果付诸实践和执行，会导致不利和痛苦，那么，萨拉诃，你们就应当舍弃它们。'这就是我们所说的原因。
"来吧，萨拉诃，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为'这个沙门是我们的老师'（而相信）。萨拉诃，当你们自己了知：'这些法是善的，这些法是无可指责的，这些法是智者所赞叹的，这些法如果付诸实践和执行，会导致利益和快乐'，那么，萨拉诃，你们就应当接受并安住于其中。
"萨拉诃，你们怎么认为，有无贪吗？"
"是的，尊者。"
"萨拉诃，我说这就是无贪婪的意思。萨拉诃，这个无贪婪的人不会杀生，不会偷盗，不会与他人妻通奸，不会说谎，也不会怂恿他人这样做，这会给他带来长期的利益和快乐。"
"是的，尊者。"
"萨拉诃，你们怎么认为，有无嗔吗？"
"是的，尊者。"
"萨拉诃，我说这就是无恶意的意思。萨拉诃，这个无恶意的人不会杀生，不会偷盗，不会与他人妻通奸，不会说谎，也不会怂恿他人这样做，这会给他带来长期的利益和快乐。"
"是的，尊者。"
"萨拉诃，你们怎么认为，有无痴吗？"
"是的，尊者。"


‘‘Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?

‘‘Kusalā, bhante’’.

‘‘Sāvajjā vā anavajjā vā’’ti?

‘‘Anavajjā, bhante’’.

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

‘‘Viññuppasatthā , bhante’’.

‘‘Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?

‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā…pe… karuṇā…pe… muditā…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 abyāpajjhena pharitvā viharati. So evaṃ pajānāti – ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari [uttariṃ (sī. syā. kaṃ. pī.)] nissaraṇa’nti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

‘‘So evaṃ pajānāti – ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ; ahu pubbe doso…pe… ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusala’nti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti. Chaṭṭhaṃ.

7. Kathāvatthusuttaṃ



以下是您要求的直译：
"萨拉诃，我说这就是明的意思。萨拉诃，这个获得明的人不会杀生，不会偷盗，不会与他人妻通奸，不会说谎，也不会怂恿他人这样做，这会给他带来长期的利益和快乐。"
"是的，尊者。"
"萨拉诃，你们怎么认为，这些法是善的还是不善的？"
"善的，尊者。"
"应受谴责的还是不应受谴责的？"
"不应受谴责的，尊者。"
"是智者所呵斥的还是智者所赞叹的？"
"是智者所赞叹的，尊者。"
"这些法如果付诸实践和执行，会导致利益和快乐，还是不会？你们对此有什么看法？"
"尊者，这些法如果付诸实践和执行，会导致利益和快乐。我们是这样认为的。"
"萨拉诃，因此，我们之前所说的：'来吧，萨拉诃，不要因为传统，不要因为世代相传，不要因为传闻，不要因为经典的权威，不要因为逻辑推理，不要因为推论，不要因为深思熟虑，不要因为认同某种见解后深思熟虑，不要因为（说法者）看起来很有能力，不要因为"这个沙门是我们的老师"（而相信）。萨拉诃，当你们自己了知：这些法是善的，这些法是无可指责的，这些法是智者所赞叹的，这些法如果付诸实践和执行，会长期导致利益和快乐，那么，萨拉诃，你们就应当接受并安住于其中。'这就是我们所说的原因。
"萨拉诃，那位圣弟子如此离贪、离嗔、不愚痴、正知、正念，以慈心...悲心...喜心...舍心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，心与舍俱，广大、无量、无怨、无害，遍满而住。他如此了知：'有此，有劣，有胜，有超越这种想的出离。'当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱；解脱时，有解脱的智：'生已尽，梵行已立，所作已办，不受后有。'他了知。
"他如此了知：'过去有贪欲，那是不善的；现在它不存在了，这是善的。过去有嗔恨...过去有愚痴，那是不善的；现在它不存在了，这是善的。'他在现法中无欲、寂静、清凉、感受快乐，以梵的状态而住。"
第六。
7. 论事经

68. ‘‘Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhāna’nti. Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhāna’nti. Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannamaddhāna’’’nti [evaṃ etarahi paccuppannanti (sī. pī. ka.), evaṃ hoti etarahi paccuppannanti (syā. kaṃ.)].

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti [thapanīyaṃ pañhaṃ na thapeti (ka.)], evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti , ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde [aññavāde (sī. syā. kaṃ. pī.), aññātavāre (ka.)] na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati [anusaṃjagghati (ka.)] khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

‘‘Kathāsampayogena , bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ. So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.

‘‘Ye viruddhā sallapanti, viniviṭṭhā samussitā;

Anariyaguṇamāsajja, aññoññavivaresino.

‘‘Dubbhāsitaṃ vikkhalitaṃ, sampamohaṃ [sasammohaṃ (ka.)] parājayaṃ;

Aññoññassābhinandanti, tadariyo kathanācare [tadariyo na kathaṃ vade (ka.)].

‘‘Sace cassa kathākāmo, kālamaññāya paṇḍito;

Dhammaṭṭhapaṭisaṃyuttā, yā ariyacaritā [ariyañcaritā (sī.), ariyādikā (ka.)] kathā.

‘‘Taṃ kathaṃ kathaye dhīro, aviruddho anussito;

Anunnatena manasā, apaḷāso asāhaso.

‘‘Anusūyāyamāno so, sammadaññāya bhāsati;

Subhāsitaṃ anumodeyya, dubbhaṭṭhe nāpasādaye [nāvasādaye (sī. pī.)].

‘‘Upārambhaṃ na sikkheyya, khalitañca na gāhaye [na bhāsaye (ka.)];

Nābhihare nābhimadde, na vācaṃ payutaṃ bhaṇe.


以下是您要求的直译：
68. "比丘们，有这三种谈论的主题。哪三种？比丘们，可以谈论过去，说'过去是这样的'。比丘们，可以谈论未来，说'未来将会是这样的'。比丘们，可以谈论现在，说'现在是这样的'。
"比丘们，通过谈话的方式可以知道一个人是否善于讨论。如果这个人被问到问题时，对应该明确回答的问题不明确回答，对应该分析回答的问题不分析回答，对应该反问的问题不反问，对应该搁置的问题不搁置，比丘们，这样的人不善于讨论。但是比丘们，如果这个人被问到问题时，对应该明确回答的问题明确回答，对应该分析回答的问题分析回答，对应该反问的问题反问，对应该搁置的问题搁置，比丘们，这样的人善于讨论。
"比丘们，通过谈话的方式可以知道一个人是否善于讨论。如果这个人被问到问题时，不能坚持正确与错误的立场，不能坚持假设，不能坚持已知的说法，不能坚持修行的方法，比丘们，这样的人不善于讨论。但是比丘们，如果这个人被问到问题时，能坚持正确与错误的立场，能坚持假设，能坚持已知的说法，能坚持修行的方法，比丘们，这样的人善于讨论。
"比丘们，通过谈话的方式可以知道一个人是否善于讨论。如果这个人被问到问题时，以其他话题搪塞，转移话题，显露愤怒、憎恨和不满，比丘们，这样的人不善于讨论。但是比丘们，如果这个人被问到问题时，不以其他话题搪塞，不转移话题，不显露愤怒、憎恨和不满，比丘们，这样的人善于讨论。
"比丘们，通过谈话的方式可以知道一个人是否善于讨论。如果这个人被问到问题时，压制他人，欺负他人，嘲笑他人，抓住他人的错误不放，比丘们，这样的人不善于讨论。但是比丘们，如果这个人被问到问题时，不压制他人，不欺负他人，不嘲笑他人，不抓住他人的错误不放，比丘们，这样的人善于讨论。
"比丘们，通过谈话的方式可以知道一个人是否有正确的基础。不倾听的人没有正确的基础，倾听的人有正确的基础。有正确基础的人能够了知一法，遍知一法，舍弃一法，证悟一法。他通过了知一法，遍知一法，舍弃一法，证悟一法，而触及正解脱。比丘们，这就是谈话的目的，这就是讨论的目的，这就是基础的目的，这就是倾听的目的，即是心无执取而解脱。
"那些争论的人，固执己见高傲自大，
攻击非圣者的美德，互相寻找对方的过失。
"他们欢喜对方的错误言论、失误、
困惑和失败，圣者不应如此谈论。
"如果智者想要谈话，应知时机，
谈论与法相应、圣者所行的话题。
"智者应无争议、不依赖地谈论，
心不骄傲，不诽谤，不粗暴。
"他不嫉妒，正确理解后再说，
赞同善说，不贬低错误的说法。
"不学习责难，不抓住错误不放，
不压制，不欺负，不说挑拨的话。


‘‘Aññātatthaṃ pasādatthaṃ, sataṃ ve hoti mantanā;

Evaṃ kho ariyā mantenti, esā ariyāna mantanā;

Etadaññāya medhāvī, na samusseyya mantaye’’ti. sattamaṃ;

8. Aññatitthiyasuttaṃ

69. ‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso [adhippāyo (sī.) adhippāyāso (syā. kaṃ. pī.) adhi + pa + yasu + ṇa = adhippayāso] kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sace , bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’’’ ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Subhanimittantissa vacanīyaṃ. Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Paṭighanimittaṃ tissa vacanīyaṃ. Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubhanimittantissa vacanīyaṃ. Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso , hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’’’ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’’’ti.

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yonisomanasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’’’ti. Aṭṭhamaṃ.

9. Akusalamūlasuttaṃ



以下是您要求的直译：
"为了理解和净信，智者才进行讨论；
圣者就是这样讨论，这是圣者的讨论方式；
智者了知此理，不应骄傲地讨论。"
第七。
8. 外道经
69. "比丘们，如果其他外道游行者这样问：'朋友们，有这三法。哪三法？贪、嗔、痴——朋友们，这就是三法。朋友们，这三法有什么区别，有什么特点，有什么不同？'比丘们，你们被这样问到时，该如何回答那些外道游行者呢？" "尊者，我们的法以世尊为根本，以世尊为向导，以世尊为依归。善哉，尊者，愿世尊解说这段话的含义。听了世尊的话，比丘们会记住的。" "那么，比丘们，仔细听，好好作意，我要说了。" "是的，尊者。"那些比丘回答世尊。世尊如此说：
"比丘们，如果其他外道游行者这样问：'朋友们，有这三法。哪三法？贪、嗔、痴——朋友们，这就是三法。朋友们，这三法有什么区别，有什么特点，有什么不同？'比丘们，你们被这样问到时，应该这样回答那些外道游行者：'朋友们，贪是轻微过失，缓慢消退；嗔是重大过失，迅速消退；痴是重大过失，缓慢消退。'
'朋友，什么是因，什么是缘，使未生起的贪生起，已生起的贪增长广大？'应该回答说：'净相。对净相不如理作意的人，未生起的贪会生起，已生起的贪会增长广大。朋友，这就是因，这就是缘，使未生起的贪生起，已生起的贪增长广大。'
'朋友，什么是因，什么是缘，使未生起的嗔生起，已生起的嗔增长广大？'应该回答说：'嗔恨相。对嗔恨相不如理作意的人，未生起的嗔会生起，已生起的嗔会增长广大。朋友，这就是因，这就是缘，使未生起的嗔生起，已生起的嗔增长广大。'
'朋友，什么是因，什么是缘，使未生起的痴生起，已生起的痴增长广大？'应该回答说：'不如理作意。不如理作意的人，未生起的痴会生起，已生起的痴会增长广大。朋友，这就是因，这就是缘，使未生起的痴生起，已生起的痴增长广大。'
'朋友，什么是因，什么是缘，使未生起的贪不生起，已生起的贪被断除？'应该回答说：'不净相。对不净相如理作意的人，未生起的贪不会生起，已生起的贪会被断除。朋友，这就是因，这就是缘，使未生起的贪不生起，已生起的贪被断除。'
'朋友，什么是因，什么是缘，使未生起的嗔不生起，已生起的嗔被断除？'应该回答说：'慈心解脱。对慈心解脱如理作意的人，未生起的嗔不会生起，已生起的嗔会被断除。朋友，这就是因，这就是缘，使未生起的嗔不生起，已生起的嗔被断除。'
'朋友，什么是因，什么是缘，使未生起的痴不生起，已生起的痴被断除？'应该回答说：'如理作意。如理作意的人，未生起的痴不会生起，已生起的痴会被断除。朋友，这就是因，这就是缘，使未生起的痴不生起，已生起的痴被断除。'"
第八。
9. 不善根经

70. ‘‘Tīṇimāni , bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

‘‘Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ [akusalaṃ (sī. syā. kaṃ. pī.)]; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ [akusalamūlaṃ (ka.)]; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati [upadahati (sī. syā. kaṃ. pī.)] vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ [idaṃ pana sabbatthapi evameva dissati]. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

‘‘Yadapi, bhikkhave, doso tadapi akusalamūlaṃ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

‘‘Yadapi, bhikkhave, moho tadapi akusalamūlaṃ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

‘‘Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

‘‘Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati; evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

‘‘Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

‘‘Yadapi , bhikkhave, alobho tadapi kusalamūlaṃ [kusalaṃ (sī. syā. kaṃ. pī.)]; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ [kusalamūlaṃ (ka.)]; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.


以下是您要求的直译：
70. "比丘们，有这三种不善根。哪三种？贪是不善根，嗔是不善根，痴是不善根。
"比丘们，凡是贪，那就是不善根；凡是贪者以身、口、意所造作的，那也是不善；凡是贪者被贪欲征服，心被占据，对他人无理由地造成痛苦，无论是杀害、囚禁、没收财物、责骂还是驱逐，认为'我有力量就该使用力量'，那也是不善。因此，由贪而生，以贪为因，以贪为集，以贪为缘，许多恶不善法生起。
"比丘们，凡是嗔，那就是不善根；凡是嗔者以身、口、意所造作的，那也是不善；凡是嗔者被嗔恨征服，心被占据，对他人无理由地造成痛苦，无论是杀害、囚禁、没收财物、责骂还是驱逐，认为'我有力量就该使用力量'，那也是不善。因此，由嗔而生，以嗔为因，以嗔为集，以嗔为缘，许多恶不善法生起。
"比丘们，凡是痴，那就是不善根；凡是痴者以身、口、意所造作的，那也是不善；凡是痴者被愚痴征服，心被占据，对他人无理由地造成痛苦，无论是杀害、囚禁、没收财物、责骂还是驱逐，认为'我有力量就该使用力量'，那也是不善。因此，由痴而生，以痴为因，以痴为集，以痴为缘，许多恶不善法生起。比丘们，这样的人被称为非时语者、非实语者、非义语者、非法语者、非律语者。
"比丘们，为什么这样的人被称为非时语者、非实语者、非义语者、非法语者、非律语者？比丘们，因为这个人对他人无理由地造成痛苦，无论是杀害、囚禁、没收财物、责骂还是驱逐，认为'我有力量就该使用力量'。当被真实地指责时，他否认，不承认；当被虚假地指责时，他不努力澄清，说'这是不真实的，这是虚假的'。因此，这样的人被称为非时语者、非实语者、非义语者、非法语者、非律语者。
"比丘们，这样的人被贪生的恶不善法征服，心被占据，现法中住于苦，有忧、恼、热恼。身坏命终后，预期会堕入恶趣。
"被嗔生的...被痴生的恶不善法征服，心被占据，现法中住于苦，有忧、恼、热恼。身坏命终后，预期会堕入恶趣。比丘们，就像沙罗树、白木树或波罗蜜树被三株蔓藤缠绕覆盖，遭遇不幸，遭遇灾难，遭遇不幸和灾难。同样地，比丘们，这样的人被贪生的恶不善法征服，心被占据，现法中住于苦，有忧、恼、热恼。身坏命终后，预期会堕入恶趣。
"被嗔生的...被痴生的恶不善法征服，心被占据，现法中住于苦，有忧、恼、热恼。身坏命终后，预期会堕入恶趣。比丘们，这就是三种不善根。
"比丘们，有这三种善根。哪三种？无贪是善根，无嗔是善根，无痴是善根。
"比丘们，凡是无贪，那就是善根；凡是无贪者以身、口、意所造作的，那也是善；凡是无贪者不被贪欲征服，心不被占据，不对他人无理由地造成痛苦，不杀害、不囚禁、不没收财物、不责骂、不驱逐，不认为'我有力量就该使用力量'，那也是善。因此，由无贪而生，以无贪为因，以无贪为集，以无贪为缘，许多善法生起。


‘‘Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

‘‘Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṃ , bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

‘‘Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya – ‘itipetaṃ atacchaṃ, itipetaṃ abhūta’nti . Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

‘‘Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

‘‘Dosajā…pe… parinibbāyati. Mohajā…pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kuddāla-piṭakaṃ [kuddālapiṭakaṃ (sī. syā. kaṃ. pī.)] ādāya. So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi [usīranāḷamattānipi (sī. syā. kaṃ. pī.)]. So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa [evamassu (sī.), evassu (ka.)] tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

‘‘Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī’’ti. Navamaṃ.

10. Uposathasuttaṃ



以下是您要求的直译：
"比丘们，凡是无嗔，那就是善根；凡是无嗔者以身、口、意所造作的，那也是善；凡是无嗔者不被嗔恨征服，心不被占据，不对他人无理由地造成痛苦，不杀害、不囚禁、不没收财物、不责骂、不驱逐，不认为'我有力量就该使用力量'，那也是善。因此，由无嗔而生，以无嗔为因，以无嗔为集，以无嗔为缘，许多善法生起。
"比丘们，凡是无痴，那就是善根；凡是无痴者以身、口、意所造作的，那也是善；凡是无痴者不被愚痴征服，心不被占据，不对他人无理由地造成痛苦，不杀害、不囚禁、不没收财物、不责骂、不驱逐，不认为'我有力量就该使用力量'，那也是善。因此，由无痴而生，以无痴为因，以无痴为集，以无痴为缘，许多善法生起。比丘们，这样的人被称为适时语者、实语者、义语者、法语者、律语者。
"比丘们，为什么这样的人被称为适时语者、实语者、义语者、法语者、律语者？比丘们，因为这个人不对他人无理由地造成痛苦，不杀害、不囚禁、不没收财物、不责骂、不驱逐，不认为'我有力量就该使用力量'。当被真实地指责时，他承认，不否认；当被虚假地指责时，他努力澄清，说'这是不真实的，这是虚假的'。因此，这样的人被称为适时语者、实语者、义语者、法语者、律语者。
"比丘们，这样的人的贪生恶不善法已断除，根已断，如截断多罗树头，成为非有，未来不再生起。他现法中住于乐，无忧、无恼、无热恼。他现法中般涅槃。
"嗔生的...痴生的...他现法中般涅槃。比丘们，就像沙罗树、白木树或波罗蜜树被三株蔓藤缠绕覆盖。然后有一个人带着锄头和筐子来。他砍断那蔓藤的根，砍断后挖掘，挖掘后拔出根，甚至连细如茅草根的也拔出。他把那蔓藤切成小段，切成小段后劈开，劈开后切成小片，切成小片后在风中日光下晒干，晒干后用火烧，烧成灰后或在大风中吹散，或投入急流的河中冲走。比丘们，这样那些蔓藤就根已断，如截断多罗树头，成为非有，未来不再生起。同样地，比丘们，这样的人的贪生恶不善法已断除，根已断，如截断多罗树头，成为非有，未来不再生起。他现法中住于乐，无忧、无恼、无热恼。他现法中般涅槃。
"嗔生的...痴生的恶不善法已断除，根已断，如截断多罗树头，成为非有，未来不再生起。他现法中住于乐，无忧、无恼、无热恼。他现法中般涅槃。比丘们，这就是三种善根。"
第九。
10. 布萨经

71. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – ‘‘handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā’’ti? ‘‘Uposathāhaṃ, bhante, ajja upavasāmī’’ti.

‘‘Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati – ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati – ‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ ; sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idaṃ cidañca bhojanīyaṃ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṃ atināmeti. Evaṃ kho visākhe, gopālakuposatho hoti. Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

‘‘Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti. Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, sabbacelāni [sabbaverāni (ka.)] nikkhipitvā evaṃ vadehi – nāhaṃ kvacani kassaci kiñcanatasmiṃ [kiñcanatasmi (?) kiriyāpadametaṃ yathā kiñcanatatthīti], na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro – ‘ayaṃ amhākaṃ putto’ti; sopi jānāti – ‘ime mayhaṃ mātāpitaro’ti. Jānāti kho panassa puttadāro – ‘ayaṃ mayhaṃ bhattā’ti; sopi jānāti – ‘ayaṃ mayhaṃ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā – ‘ayaṃ amhākaṃ ayyo’ti; sopi jānāti – ‘ime mayhaṃ dāsakammakaraporisā’ti. Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti. Idaṃ tassa musāvādasmiṃ vadāmi. So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati. Idaṃ tassa adinnādānasmiṃ vadāmi. Evaṃ kho, visākhe, nigaṇṭhuposatho hoti. Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

‘‘Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa , visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā [pariyodāpanā (?)] hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṃ kho , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.


以下是您要求的直译：
71. 如是我闻。一时，世尊住在舍卫城（现在的萨赫特-马赫特）东园鹿母讲堂。那时，鹿母毗舍佉在布萨日来到世尊处。来到后，向世尊礼拜，然后坐在一旁。世尊对坐在一旁的鹿母毗舍佉说："喂，毗舍佉，你这大白天的从哪里来？" "尊者，今天我持守布萨。"
"毗舍佉，有这三种布萨。哪三种？牧牛人布萨、尼干布萨、圣者布萨。毗舍佉，什么是牧牛人布萨？毗舍佉，就像牧牛人在傍晚把牛交还给主人后，这样思考：'今天牛在某某地方吃草，在某某地方喝水；明天牛将在某某地方吃草，在某某地方喝水。'同样地，毗舍佉，这里有人持守布萨，这样思考：'今天我吃了这个那个硬食，吃了这个那个软食；明天我将吃这个那个硬食，吃这个那个软食。'他带着这种贪欲相应的心度过一天。毗舍佉，这就是牧牛人布萨。毗舍佉，这样持守的牧牛人布萨不会有大果报，不会有大利益，不会有大光辉，不会有大影响力。
"毗舍佉，什么是尼干布萨？毗舍佉，有一种称为尼干的沙门。他们这样教导弟子：'来吧，善男子，对东方百由旬内的生命放下暴力；对西方百由旬内的生命放下暴力；对北方百由旬内的生命放下暴力；对南方百由旬内的生命放下暴力。'这样，他们教导对某些生命有怜悯和同情，对某些生命没有怜悯和同情。在布萨日，他们这样教导弟子：'来吧，善男子，脱下所有衣服，然后这样说："我不属于任何人，任何地方，也没有任何东西属于我，任何地方也没有我的任何东西。"'然而他的父母知道：'这是我们的儿子'；他也知道：'这是我的父母'。他的妻子儿女知道：'这是我们的丈夫'；他也知道：'这是我的妻子儿女'。他的奴仆和工人知道：'这是我们的主人'；他也知道：'这些是我的奴仆和工人'。因此，在应该教导真实的时候，他们却教导虚妄。我说这是他们的妄语。过了那一夜，他又享用未经给予的财物。我说这是他们的不与取。毗舍佉，这就是尼干布萨。毗舍佉，这样持守的尼干布萨不会有大果报，不会有大利益，不会有大光辉，不会有大影响力。
"毗舍佉，什么是圣者布萨？毗舍佉，通过努力净化污染的心。毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念如来：'世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'当他忆念如来时，他的心变得清净，喜悦生起。心的污染被断除，就像通过努力净化污染的头一样。
"毗舍佉，如何通过努力净化污染的头？依靠皂角粉、黏土、水和人的适当努力，这样，毗舍佉，通过努力净化污染的头。同样地，毗舍佉，通过努力净化污染的心。


‘‘Kathañca , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe – ‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa [brahmañca (ka.)] ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Upakkiliṭṭhassa , visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca [ūsañca (syā. kaṃ. aṭṭhakathāyampi pāṭhantaraṃ, saṃ. ni. 

以下是您要求的直译：
"毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念如来：'世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'当他忆念如来时，他的心变得清净，喜悦生起，心的污染被断除。毗舍佉，这被称为'圣弟子持守梵天布萨，与梵天共住，因梵天而心变得清净，喜悦生起，心的污染被断除。'毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，通过努力净化污染的心。毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念法：'法由世尊善说，现见性，无时性，来见性，导向性，智者各自证知。'当他忆念法时，他的心变得清净，喜悦生起，心的污染被断除，就像通过努力净化污染的身体一样。
"毗舍佉，如何通过努力净化污染的身体？依靠碱性物质、粉末、水和人的适当努力。毗舍佉，这就是如何通过努力净化污染的身体。同样地，毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念法：'法由世尊善说，现见性，无时性，来见性，导向性，智者各自证知。'当他忆念法时，他的心变得清净，喜悦生起，心的污染被断除。毗舍佉，这被称为'圣弟子持守法布萨，与法共住，因法而心变得清净，喜悦生起，心的污染被断除。'毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，通过努力净化污染的心。毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念僧：'世尊的弟子僧众是善行道者，世尊的弟子僧众是正直行道者，世尊的弟子僧众是如理行道者，世尊的弟子僧众是和敬行道者，也就是四双八辈。这世尊的弟子僧众是应请供养者、应款待者、应施与者、应合掌礼敬者，是世间无上福田。'当他忆念僧时，他的心变得清净，喜悦生起，心的污染被断除，就像通过努力净化污染的衣服一样。
"毗舍佉，如何通过努力净化污染的衣服？依靠热

3.89 khemakasuttapāḷiyāpi sameti.) usumañca (sī.)] paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.

‘‘Kathañca , visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca , chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha , visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)], santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari [tatuttariṃ (sī. pī.)]. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā [tatthuppannā (sī. pī.)], mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.


以下是您要求的直译：
灰、碱、牛粪、水和人的适当努力。毗舍佉，这就是如何通过努力净化污染的衣服。同样地，毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念僧：'世尊的弟子僧众是善行道者...是世间无上福田。'当他忆念僧时，他的心变得清净，喜悦生起，心的污染被断除。毗舍佉，这被称为'圣弟子持守僧布萨，与僧共住，因僧而心变得清净，喜悦生起，心的污染被断除。'毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，通过努力净化污染的心。毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念自己的戒：无缺、无破、无污、无杂、自在、智者所赞、不被执取、导向定。当他忆念戒时，他的心变得清净，喜悦生起，心的污染被断除，就像通过努力净化污染的镜子一样。
"毗舍佉，如何通过努力净化污染的镜子？依靠油、灰、毛刷和人的适当努力。毗舍佉，这就是如何通过努力净化污染的镜子。同样地，毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念自己的戒：无缺...导向定。当他忆念戒时，他的心变得清净，喜悦生起，心的污染被断除。毗舍佉，这被称为'圣弟子持守戒布萨，与戒共住，因戒而心变得清净，喜悦生起，心的污染被断除。'毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，通过努力净化污染的心。毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念诸天：'有四大王天，有三十三天，有夜摩天，有兜率天，有化乐天，有他化自在天，有梵众天，有更高的诸天。那些天神以如是信而从这里死后往生到那里，我也有如是信。那些天神以如是戒而从这里死后往生到那里，我也有如是戒。那些天神以如是闻而从这里死后往生到那里，我也有如是闻。那些天神以如是舍而从这里死后往生到那里，我也有如是舍。那些天神以如是慧而从这里死后往生到那里，我也有如是慧。'当他忆念自己和那些天神的信、戒、闻、舍、慧时，他的心变得清净，喜悦生起，心的污染被断除，就像通过努力净化污染的黄金一样。


‘‘Kathañca , visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca [nāḷikañca paṭicca saṇḍāsañca (pī. ka.)] paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Kathañca , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena…pe… sutena…pe… cāgena…pe… paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

‘‘Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi [imināpahaṃ (sī.) a. ni. 

以下是您要求的直译：
"毗舍佉，如何通过努力净化污染的黄金？依靠炉火、盐、赭石、管子和钳子，以及人的适当努力。毗舍佉，这就是如何通过努力净化污染的黄金。同样地，毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，如何通过努力净化污染的心？毗舍佉，在这里，圣弟子忆念诸天：'有四大王天，有三十三天...有更高的诸天。那些天神以如是信而从这里死后往生到那里，我也有如是信。那些天神以如是戒...闻...舍...慧而从这里死后往生到那里，我也有如是慧。'当他忆念自己和那些天神的信、戒、闻、舍、慧时，他的心变得清净，喜悦生起，心的污染被断除。毗舍佉，这被称为'圣弟子持守天布萨，与诸天共住，因诸天而心变得清净，喜悦生起，心的污染被断除。'毗舍佉，这就是如何通过努力净化污染的心。
"毗舍佉，那位圣弟子这样思维：'阿罗汉终生断除杀生，远离杀生，放下棍杖，放下刀剑，有惭愧心，有悲悯心，怜悯一切有情而住。今天这一夜这一天，我也断除杀生，远离杀生，放下棍杖，放下刀剑，有惭愧心，有悲悯心，怜悯一切有情而住。通过这一

8.41] aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī [anācārī (pī.)] viratā methunā gāmadhammā; ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa; ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato . Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’’ti.

‘‘Evaṃ kho, visākhe, ariyuposatho hoti. Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’.

‘‘Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro’’? ‘‘Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ [pahūtasattaratanānaṃ (ka. sī. syā. kaṃ. pī.) ṭīkāyaṃ dassitapāḷiyeva. a. ni. 

以下是您要求的直译：
方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生断除不与取，远离不与取，取所给予的，期待所给予的，以不偷盗、清净自己而住。今天这一夜这一天，我也断除不与取，远离不与取，取所给予的，期待所给予的，以不偷盗、清净自己而住。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生断除非梵行，是梵行者，远离[非法]，远离淫欲法。今天这一夜这一天，我也断除非梵行，是梵行者，远离[非法]，远离淫欲法。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生断除妄语，远离妄语，说实语，诚实可信，可靠，不欺世间。今天这一夜这一天，我也断除妄语，远离妄语，说实语，诚实可信，可靠，不欺世间。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生断除谷酒、果酒、酒类放逸处，远离谷酒、果酒、酒类放逸处。今天这一夜这一天，我也断除谷酒、果酒、酒类放逸处，远离谷酒、果酒、酒类放逸处。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生是一食者，夜间停止[进食]，远离非时食。今天这一夜这一天，我也是一食者，夜间停止[进食]，远离非时食。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生远离歌舞、音乐、观看表演，以及装饰、装扮自己的花鬘、香料、涂香。今天这一夜这一天，我也远离歌舞、音乐、观看表演，以及装饰、装扮自己的花鬘、香料、涂香。通过这一方面我效法阿罗汉，我的布萨将被持守。
"'阿罗汉终生断除高床大床，远离高床大床，以低床或草垫为卧具。今天这一夜这一天，我也断除高床大床，远离高床大床，以低床或草垫为卧具。通过这一方面我效法阿罗汉，我的布萨将被持守。'
"毗舍佉，这就是圣者布萨。毗舍佉，这样持守的圣者布萨有大果报，有大利益，有大光辉，有大影响力。"
"有多大的果报，有多大的利益，有多大的光辉，有多大的影响力？" "毗舍佉，假如有人统治这十六大国，富有七宝

8.42] issariyādhipaccaṃ rajjaṃ kāreyya , seyyathidaṃ – aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ [maccānaṃ (ka.)], sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ [ekaṃ (ka.)] kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’.

‘‘Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo [rattidivo (ka.)]. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

‘‘Yaṃ , visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

‘‘Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

‘‘Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

‘‘Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

‘‘Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

‘‘Pāṇaṃ na haññe [na hāne (sī. pī.), na hane (ka.)] na cadinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.


以下是您要求的直译：
——即安哥（Anga，现在的比哈尔邦西部）、摩揭陀（Magadha，现在的比哈尔邦南部）、迦尸（Kasi，现在的瓦拉纳西）、拘萨罗（Kosala，现在的北方邦东部）、跋耆（Vajji，现在的比哈尔邦北部）、末罗（Malla，现在的北方邦东北部）、支提（Ceti，现在的中央邦北部）、蛮伽（Vanga，现在的西孟加拉邦）、俱卢（Kuru，现在的德里和哈里亚纳邦）、般遮罗（Pancala，现在的北方邦中部）、摩差（Maccha，现在的拉贾斯坦邦东部）、苏罗西那（Surasena，现在的北方邦西部）、阿说迦（Assaka，现在的马哈拉施特拉邦北部）、阿槃提（Avanti，现在的中央邦西部）、犍陀罗（Gandhara，现在的巴基斯坦西北部）、剑浮阇（Kamboja，现在的阿富汗东部）——这也不及具足八支布萨的十六分之一。为什么呢？毗舍佉，人间的王权与天界的快乐相比是可怜的。"
"毗舍佉，人间的五十年是四大王天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，四大王天的寿命是五百天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到四大王天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'
"毗舍佉，人间的一百年是三十三天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，三十三天的寿命是一千天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到三十三天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'
"毗舍佉，人间的二百年是夜摩天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，夜摩天的寿命是二千天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到夜摩天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'
"毗舍佉，人间的四百年是兜率天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，兜率天的寿命是四千天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到兜率天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'
"毗舍佉，人间的八百年是化乐天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，化乐天的寿命是八千天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到化乐天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'
"毗舍佉，人间的一千六百年是他化自在天的一昼夜。以那样的夜，三十夜为一月。以那样的月，十二月为一年。以那样的年，他化自在天的寿命是一万六千天年。毗舍佉，确实有这种情况：这里某个女人或男人持守具足八支的布萨，身坏命终后，可能会往生到他化自在天的同伴中。毗舍佉，正是针对这一点而说：'人间的王权与天界的快乐相比是可怜的。'"
"不杀生，不偷盗，
不妄语，不饮酒；
远离非梵行淫欲，
夜不食非时食。


‘‘Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsitaṃ.

‘‘Cando ca sūriyo ca ubho sudassanā,

Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,

Nabhe pabhāsanti disāvirocanā.

‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,

Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,

Yaṃ jātarūpaṃ haṭakanti vuccati.

‘‘Aṭṭhaṅgupetassa uposathassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

‘‘Tasmā hi nārī ca naro ca sīlavā,

Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,

Aninditā saggamupenti ṭhāna’’nti. dasamaṃ;

Mahāvaggo sattamo.


以下是您要求的直译：
"不戴花鬘不用香，
床或地上铺草睡；
这就是所说八支布萨，
佛陀宣说为苦尽之德。
"月亮和太阳都明亮可见，
照耀周围所及之处；
它们驱散黑暗，行于空中，
在天空中闪耀，照亮四方。
"在这范围内存在的财富，
珍珠、宝石和美丽的琉璃；
黄金或称为金刚石的黄金，
以及被称为'haṭaka'的黄金。
"它们不及具足八支布萨的
十六分之一；
如同月光和所有星群。
"因此，持戒的男女
应持守具足八支的布萨；
造作能带来快乐的功德，
无可指责地到达天界之处。"
第十经完。
第七大品。


Tassuddānaṃ –

Titthabhayañca venāgo, sarabho kesamuttiyā;

Sāḷho cāpi kathāvatthu, titthiyamūluposathoti.

以下是您要求的直译：
其摘要：
外道、恐惧和竹林，
舍罗婆与刹摩村人；
娑罗与论事，
外道根本和布萨。

