(8) 3. Ānandavaggo

1. Channasuttaṃ

72. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethāti. Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā’’ti.

‘‘Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā’’ti?

‘‘Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.

‘‘Duṭṭho kho, āvuso, dosena…pe… mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpema. Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema. Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā’’ti.

‘‘Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso ānanda, appamādāyā’’ti. Paṭhamaṃ.

2. Ājīvakasuttaṃ



以下是简体中文直译:
(8) 3. 阿难品
1. 阐那经
72. 有一次,世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂)祇树给孤独园。那时,游方者阐那来到尊者阿难所在之处;来到后,与尊者阿难互相问候。寒暄问候之后,坐在一旁。坐在一旁的游方者阐那对尊者阿难如是说:"朋友阿难,你们也宣说贪欲的断除,嗔恚的断除,愚痴的断除吗?朋友,我们确实宣说贪欲的断除,嗔恚的断除,愚痴的断除。"
"那么朋友,你们看到贪欲有什么过患而宣说贪欲的断除,看到嗔恚有什么过患而宣说嗔恚的断除,看到愚痴有什么过患而宣说愚痴的断除呢?"
"朋友,贪欲者为贪欲所征服、心被占据,会想要伤害自己,也会想要伤害他人,也会想要伤害双方,也会感受到心理上的苦恼;贪欲断除后,既不会想要伤害自己,也不会想要伤害他人,也不会想要伤害双方,也不会感受到心理上的苦恼。朋友,贪欲者为贪欲所征服、心被占据,会以身行恶行,以语行恶行,以意行恶行;贪欲断除后,既不会以身行恶行,也不会以语行恶行,也不会以意行恶行。朋友,贪欲者为贪欲所征服、心被占据,不能如实了知自己的利益,不能如实了知他人的利益,不能如实了知双方的利益;贪欲断除后,能如实了知自己的利益,能如实了知他人的利益,能如实了知双方的利益。朋友,贪欲会使人盲目、失明、无知、阻碍智慧、导向烦恼、不趋向涅槃。
朋友,嗔恚者为嗔恚所...乃至...朋友,愚痴者为愚痴所征服、心被占据,会想要伤害自己,也会想要伤害他人,也会想要伤害双方,也会感受到心理上的苦恼;愚痴断除后,既不会想要伤害自己,也不会想要伤害他人,也不会想要伤害双方,也不会感受到心理上的苦恼。朋友,愚痴者为愚痴所征服、心被占据,会以身行恶行,以语行恶行,以意行恶行;愚痴断除后,既不会以身行恶行,也不会以语行恶行,也不会以意行恶行。朋友,愚痴者为愚痴所征服、心被占据,不能如实了知自己的利益,不能如实了知他人的利益,不能如实了知双方的利益;愚痴断除后,能如实了知自己的利益,能如实了知他人的利益,能如实了知双方的利益。朋友,愚痴会使人盲目、失明、无知、阻碍智慧、导向烦恼、不趋向涅槃。朋友,我们看到贪欲有这些过患而宣说贪欲的断除。我们看到嗔恚有这些过患而宣说嗔恚的断除。我们看到愚痴有这些过患而宣说愚痴的断除。"
"朋友,有道路、有方法可以断除这贪欲、嗔恚、愚痴吗?""朋友,有道路、有方法可以断除这贪欲、嗔恚、愚痴。""朋友,什么是断除这贪欲、嗔恚、愚痴的道路和方法呢?""就是这八支圣道,即:正见...乃至...正定。朋友,这就是断除贪欲、嗔恚、愚痴的道路和方法。""朋友,这是很好的道路,很好的方法来断除贪欲、嗔恚、愚痴。朋友阿难,这足以使人不放逸了。"第一。
2. 外道经

73. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca –

‘‘Kesaṃ no, bhante ānanda, dhammo svākkhāto? Ke loke suppaṭipannā? Ke loke sukatā’’ti [sugatāti (sī. syā. kaṃ. pī.)]? ‘‘Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Ye , bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto. Evaṃ me ettha hotī’’ti.

‘‘Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Evaṃ me ettha hotī’’ti.

‘‘Taṃ kiṃ maññasi, gahapati, yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā. Evaṃ me ettha hotī’’ti.

‘‘Iti kho, gahapati, tayāvetaṃ [tayā cetaṃ (sī. pī. ka.)] byākataṃ – ‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti. Tayāvetaṃ byākataṃ – ‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti. Tayāvetaṃ byākataṃ – ‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā’’’ti.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā [na paradhammāpasādanā (sī. pī.), na paradhammavambhanā (ma. ni. 2.236)]. Āyataneva [āyatane ca (ma. ni. 2.236)] dhammadesanā, attho ca vutto, attā ca anupanīto. Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa…pe… mohassa pahanāya dhammaṃ desetha. Tumhākaṃ, bhante ānanda, dhammo svākkhāto. Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa…pe… mohassa pahānāya paṭipannā. Tumhe, bhante, loke suppaṭipannā. Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno…pe… tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tumhe loke sukatā.

‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dutiyaṃ.

3. Mahānāmasakkasuttaṃ



以下是简体中文直译:
73. 有一次,尊者阿难住在拘睒弥(现今印度北方邦阿拉哈巴德附近)的瞿师多园。那时,一位外道弟子居士来到尊者阿难所在之处;来到后,向尊者阿难问讯,然后坐在一旁。坐在一旁的那位外道弟子居士对尊者阿难如是说:
"尊者阿难,谁的法是善说的?谁在世间是善行道的?谁在世间是善作为的?"
"那么,居士,我就反问你这个问题,你觉得如何就如何回答。居士,你怎么认为,那些宣说断除贪欲之法、宣说断除嗔恚之法、宣说断除愚痴之法的人,他们的法是善说的还是不善说的?你对此有何看法?"
"尊者,那些宣说断除贪欲之法、宣说断除嗔恚之法、宣说断除愚痴之法的人,他们的法是善说的。我对此是这样看的。"
"居士,你怎么认为,那些为断除贪欲而修行、为断除嗔恚而修行、为断除愚痴而修行的人,他们在世间是善行道的还是不善行道的?你对此有何看法?"
"尊者,那些为断除贪欲而修行、为断除嗔恚而修行、为断除愚痴而修行的人,他们在世间是善行道的。我对此是这样看的。"
"居士,你怎么认为,那些已断除贪欲、根除贪欲、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,那些已断除嗔恚、根除嗔恚、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,那些已断除愚痴、根除愚痴、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,他们在世间是善作为的还是不善作为的?你对此有何看法?"
"尊者,那些已断除贪欲、根除贪欲、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,那些已断除嗔恚...乃至...那些已断除愚痴、根除愚痴、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,他们在世间是善作为的。我对此是这样看的。"
"居士,这就是你所回答的:'尊者,那些宣说断除贪欲之法、宣说断除嗔恚之法、宣说断除愚痴之法的人,他们的法是善说的。'这就是你所回答的:'尊者,那些为断除贪欲而修行、为断除嗔恚而修行、为断除愚痴而修行的人,他们在世间是善行道的。'这就是你所回答的:'尊者,那些已断除贪欲、根除贪欲、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,那些已断除嗔恚...乃至...那些已断除愚痴、根除愚痴、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起的人,他们在世间是善作为的。'"
"尊者,真是不可思议!尊者,真是稀有!既不抬高自己的法,也不贬低他人的法。只是如实地说法,说明了意义,而且没有把自己摆进去。尊者阿难,你们宣说断除贪欲之法、宣说断除嗔恚之法...乃至...宣说断除愚痴之法。尊者阿难,你们的法是善说的。尊者阿难,你们为断除贪欲而修行、为断除嗔恚而修行...乃至...为断除愚痴而修行。尊者,你们在世间是善行道的。尊者阿难,你们已断除贪欲、根除贪欲、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起,你们已断除嗔恚...乃至...你们已断除愚痴、根除愚痴、如断掉棕榈树头使之不能再生、使之成为非有、未来不再生起。你们在世间是善作为的。
尊者,太好了!尊者,太好了!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,尊者阿难以种种方便说法。尊者阿难,我归依世尊、法和比丘僧团。愿尊者阿难记住我是优婆塞,从今以后终生归依。"第二。
3. 摩诃男释迦经

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā gilānāvuṭṭhito [gilānavuṭṭhito (saddanīti)] hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘samāhitassa ñāṇaṃ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ; udāhu ñāṇaṃ pubbe, pacchā samādhī’’ti? Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā . Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati. Yaṃnūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyya’’nti.

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca – ‘‘sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā , asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma , sekhaṃ sīlaṃ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati…pe… samādāya sikkhati sikkhāpadesu. Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ’’.

‘‘Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, mahānāma, sekho samādhi.

‘‘Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ayaṃ vuccati, mahānāma, sekhā paññā.

‘‘Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā’’ti. Tatiyaṃ.

4. Nigaṇṭhasuttaṃ



以下是简体中文直译:
74. 如是我闻。一时,世尊住在释迦族的迦毗罗卫城(现今尼泊尔南部)尼拘律园。那时,世尊刚从病中康复,不久前才从病中起来。那时,释迦族的摩诃男来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。坐在一旁的释迦族摩诃男对世尊如是说:"尊者,长久以来我听世尊这样说法:'有定者有智,无定者无智。'尊者,是先有定后有智,还是先有智后有定呢?"那时,尊者阿难心想:"世尊刚从病中康复,不久前才从病中起来。而这释迦族的摩诃男问世尊如此深奥的问题。我不如把释迦族的摩诃男带到一边去为他说法。"
于是尊者阿难拉着释迦族摩诃男的手臂把他带到一边,对释迦族的摩诃男如是说:"摩诃男,世尊说有学戒,也说无学戒;世尊说有学定,也说无学定;世尊说有学慧,也说无学慧。摩诃男,什么是有学戒?摩诃男,在此,比丘持戒,守护波罗提木叉律仪...乃至...受持学处。摩诃男,这称为有学戒。"
"摩诃男,什么是有学定?摩诃男,在此,比丘离欲...乃至...证得并安住第四禅。摩诃男,这称为有学定。"
"摩诃男,什么是有学慧?摩诃男,在此,比丘如实了知'这是苦'...乃至...如实了知'这是导向苦灭的道路'。摩诃男,这称为有学慧。"
"摩诃男,那位圣弟子具足如此戒、如此定、如此慧,由于诸漏尽,证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。摩诃男,这就是世尊所说的有学戒和无学戒、有学定和无学定、有学慧和无学慧。"第三。
4. 尼干子经

75. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto [nāthaputto (sī. pī.)] sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññapeti navānaṃ kammānaṃ akaraṇā setughātaṃ . Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati – evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā’’ti?

‘‘Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso? Idha, abhaya, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

‘‘Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

‘‘Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno [evaṃ sīlasampanno evaṃ samādhisampanno (sī. syā. kaṃ.)] āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti.

Evaṃ vutte paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca – ‘‘kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī’’ti? ‘‘Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi! Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti. Catutthaṃ.

5. Nivesakasuttaṃ



以下是简体中文直译:
75. 有一次,尊者阿难住在毗舍离(现今印度比哈尔邦)大林重阁讲堂。那时,离车族的阿跋耶和离车族的般荼多童子来到尊者阿难所在之处;来到后,向尊者阿难礼拜,然后坐在一旁。坐在一旁的离车族阿跋耶对尊者阿难如是说:"尊者,尼干子自称是全知全见者,声称有完全的知见:'无论我行走、站立、睡眠还是清醒,知见都一直存在。'他宣称通过苦行可以消除旧业,通过不造新业来切断桥梁。因此,通过业的灭尽而苦灭尽,通过苦的灭尽而受灭尽,通过受的灭尽而一切苦将被克服 - 他说这就是现世可见的消业、清净、超越的方法。尊者,世尊对此怎么说?"
"阿跋耶,那位世尊、阿罗汉、正等正觉者为了众生的清净、超越忧悲、灭除苦恼、获得正理、证悟涅槃,正确地宣说了三种消业清净。是哪三种?阿跋耶,在此,比丘持戒...乃至...受持学处。他不造新业,旧业则一一触及而消除。这是现世可见的、即时的、邀人亲证的、导向[涅槃]的、智者各自证知的消业。
阿跋耶,那位如此具足戒的比丘,离欲、离不善法,有寻有伺,离生喜乐,证得并安住初禅。寻伺寂静,内心安详,心一境性,无寻无伺,定生喜乐,证得并安住第二禅。离喜而住,保持正念正知,以身感受乐,正如圣者们所说的'舍念乐住',证得并安住第三禅。断乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,证得并安住第四禅。他不造新业,旧业则一一触及而消除。这是现世可见的、即时的、邀人亲证的、导向[涅槃]的、智者各自证知的消业。
阿跋耶,那位如此具足定的比丘,由于诸漏尽,证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。他不造新业,旧业则一一触及而消除。这是现世可见的、即时的、邀人亲证的、导向[涅槃]的、智者各自证知的消业。阿跋耶,这就是那位世尊、阿罗汉、正等正觉者为了众生的清净、超越忧悲、灭除苦恼、获得正理、证悟涅槃,正确地宣说的三种消业清净。"
说完这些,离车族的般荼多童子对离车族的阿跋耶如是说:"朋友阿跋耶,你为什么不赞同尊者阿难所说的善说呢?""朋友般荼多童子,我怎么会不赞同尊者阿难所说的善说呢!如果有人不赞同尊者阿难所说的善说,他的头应该破裂!"第四。
5. 居处经

76. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

‘‘Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā [samādāpetabbā (?)] nivesetabbā patiṭṭhāpetabbā. Katamesu tīsu? Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi; satthā devamanussānaṃ, buddho bhagavā’ti, dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti, saṅghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘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.

‘‘Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

‘‘Siyā , ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme…pe… na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

‘‘Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Pañcamaṃ.

6. Paṭhamabhavasuttaṃ

77. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī’’ti?

‘‘Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho [sineho (sī. syā. kaṃ. pī.)]. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ [āyati (sī.)] punabbhavābhinibbatti hoti. ( ) [(evaṃ kho ānanda bhavo hotīti) (ka.) dutiyasutte pana idaṃ pāṭhanānattaṃ natthi]

‘‘Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ( ) [(evaṃ kho ānanda bhavo hotīti) (ka.) dutiyasutte pana idaṃ pāṭhanānattaṃ natthi]

‘‘Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. Evaṃ kho, ānanda, bhavo hotī’’ti. Chaṭṭhaṃ.

7. Dutiyabhavasuttaṃ



以下是简体中文直译:
76. 那时,尊者阿难来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的尊者阿难如是说:
"阿难,那些你们应该同情的人,那些你们认为应该听从的朋友、同事、亲戚或血亲,你们应该在三个方面劝导他们、安置他们、建立他们。哪三个方面?应该劝导他们、安置他们、建立他们对佛的不动信:'这位世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'应该劝导他们、安置他们、建立他们对法的不动信:'世尊善说法,现见、无时、邀人亲证、导向[涅槃]、智者各自证知。'应该劝导他们、安置他们、建立他们对僧的不动信:'世尊的声闻僧众是善行道的,世尊的声闻僧众是正直行道的,世尊的声闻僧众是如理行道的,世尊的声闻僧众是和敬行道的,也就是四双八辈。这世尊的声闻僧众是应供养的、应供奉的、应布施的、应合掌的,是世间无上的福田。'"
"阿难,四大元素可能会改变 - 地界、水界、火界、风界,但具足对佛不动信的圣弟子不可能改变。在这里,改变是指:阿难,具足对佛不动信的圣弟子会投生到地狱、畜生道或饿鬼界,这是不可能的。
阿难,四大元素可能会改变 - 地界、水界、火界、风界,但具足对法...乃至...具足对僧不动信的圣弟子不可能改变。在这里,改变是指:阿难,具足对僧不动信的圣弟子会投生到地狱、畜生道或饿鬼界,这是不可能的。
阿难,那些你们应该同情的人,那些你们认为应该听从的朋友、同事、亲戚或血亲,你们应该在这三个方面劝导他们、安置他们、建立他们。"第五。
6. 第一有经
77. 那时,尊者阿难来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者阿难对世尊如是说:"尊者,人们说'有、有'。尊者,到什么程度才称为有呢?"
"阿难,如果没有成熟于欲界的业,欲有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,识建立于低等界,如此未来再有就会生起。
阿难,如果没有成熟于色界的业,色有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,识建立于中等界,如此未来再有就会生起。
阿难,如果没有成熟于无色界的业,无色有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,识建立于高等界,如此未来再有就会生起。阿难,这就是有的形成。"第六。
7. 第二有经

78. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī’’ti?

‘‘Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā’’ti? ‘‘No hetaṃ bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti’’.

‘‘Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti’’.

‘‘Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti. Evaṃ kho, ānanda, bhavo hotī’’ti. Sattamaṃ.

8. Sīlabbatasuttaṃ

79. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphala’’nti? ‘‘Na khvettha, bhante, ekaṃsenā’’ti. ‘‘Tena hānanda, vibhajassū’’ti.

‘‘Yañhissa [yathārūpaṃ hissa (?) sevitabbāsevitabbasuttānurūpaṃ], bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ. Yañca khvāssa [yañhissa (ka.), yathārūpañca khvāssa (?)], bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphala’’nti. Idamavoca āyasmā ānando; samanuñño satthā ahosi.

Atha kho āyasmā ānando ‘‘samanuñño me satthā’’ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi – ‘‘sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā’’ti. Aṭṭhamaṃ.

9. Gandhajātasuttaṃ



以下是简体中文直译:
78. 那时,尊者阿难来到世尊所在之处...乃至...尊者阿难对世尊如是说:"尊者,人们说'有、有'。尊者,到什么程度才称为有呢?"
"阿难,如果没有成熟于欲界的业,欲有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,意志建立于低等界,愿望建立于低等界,如此未来再有就会生起。"
"阿难,如果没有成熟于色界的业,色有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,意志建立于中等界,愿望建立于中等界,如此未来再有就会生起。"
"阿难,如果没有成熟于无色界的业,无色有会显现吗?""不会,尊者。""阿难,因此业是田,识是种子,爱是水分。被无明所障蔽、被爱所束缚的众生,意志建立于高等界,愿望建立于高等界,如此未来再有就会生起。阿难,这就是有的形成。"第七。
8. 戒禁经
79. 那时,尊者阿难来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的尊者阿难如是说:"阿难,所有的戒禁、生活、梵行、侍奉都是有果报的吗?""尊者,这不能一概而论。""那么阿难,请你分别说明。"
"尊者,如果修习某种戒禁、生活、梵行、侍奉,不善法增长而善法减少,这样的戒禁、生活、梵行、侍奉是无果报的。尊者,如果修习某种戒禁、生活、梵行、侍奉,不善法减少而善法增长,这样的戒禁、生活、梵行、侍奉是有果报的。"尊者阿难如是说;导师表示赞同。
然后尊者阿难想:"导师赞同我",于是从座位起身,向世尊礼拜,右绕后离去。尊者阿难离去不久,世尊对比丘们说:"比丘们,阿难还是有学,但是很难找到在智慧上与他相等的人。"第八。
9. 香类经

80. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ. Katamāni tīṇi? Mūlagandho, sāragandho, pupphagandho – imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ. Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti?

‘‘Atthānanda, kiñci gandhajātaṃ [atthānanda gandhajātaṃ (sī. syā. kaṃ. pī.)] yassa anuvātampi gandho gacchati , paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti. ‘‘Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti?

‘‘Idhānanda , yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti , sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.

‘‘Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti – ‘amukasmiṃ [asukasmiṃ (sī. syā. kaṃ. pī.)] nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’’ti.

‘‘Devatāpissa [devatāpissa amanussā (sī. pī.), devatāpissa amanussāpi (ka.), devatāpissa…pe… manussāpissa (?)] vaṇṇaṃ bhāsanti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti.

‘‘Na pupphagandho paṭivātameti,

Na candanaṃ tagaramallikā [taggaramallikā (pī.)] vā;

Satañca gandho paṭivātameti,

Sabbā disā sappuriso pavāyatī’’ti. navamaṃ;

10. Cūḷanikāsuttaṃ

81. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhāmetaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ [sahassīlokadhātuṃ (pī.) saṃ. ni. 

以下是简体中文直译:
80. 那时,尊者阿难来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者阿难对世尊如是说:
"尊者,有三种香,它们的香气只随风飘散,不能逆风飘散。哪三种?根香、心材香、花香 - 尊者,这三种香,它们的香气只随风飘散,不能逆风飘散。尊者,是否有某种香,它的香气能随风飘散,也能逆风飘散,也能随风逆风飘散?"
"阿难,有某种香,它的香气能随风飘散,也能逆风飘散,也能随风逆风飘散。""尊者,什么是那种香,它的香气能随风飘散,也能逆风飘散,也能随风逆风飘散?"
"阿难,在这里,如果某村或镇中有女人或男人皈依佛、皈依法、皈依僧,远离杀生,远离不与取,远离欲邪行,远离妄语,远离饮酒放逸处,持戒、具善法,以无吝啬垢染之心住家,慷慨布施,乐于舍弃,乐于被乞求,乐于布施分享。
各方的沙门婆罗门都称赞他说:'在某村或镇中有女人或男人皈依佛、皈依法、皈依僧,远离杀生,远离不与取,远离欲邪行,远离妄语,远离饮酒放逸处,持戒、具善法,以无吝啬垢染之心住家,慷慨布施,乐于舍弃,乐于被乞求,乐于布施分享。'
诸天也称赞他说:'在某村或镇中有女人或男人皈依佛、皈依法、皈依僧,远离杀生...乃至...远离饮酒放逸处,持戒、具善法,以无吝啬垢染之心住家,慷慨布施,乐于舍弃,乐于被乞求,乐于布施分享。'阿难,这就是那种香,它的香气能随风飘散,也能逆风飘散,也能随风逆风飘散。"
"花香不能逆风飘,
檀香、多伽罗、茉莉亦然;
善人之香能逆风飘,
正人之德遍及四方。"第九。
10. 小尼迦经
81. 那时,尊者阿难来到世尊所在之处;来到后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者阿难对世尊如是说:"尊者,我亲耳听闻,亲自领受世尊所说:'阿难,尸弃佛的弟子名叫阿毗浮,站在梵天界能使声音传遍千世界...

1.185 vitthāro] sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sāvako so, ānanda, appameyyā tathāgatā’’ti.

Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sāvako so, ānanda, appameyyā tathāgatā’’ti.

Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhāmetaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sutā te, ānanda, sahassī cūḷanikā lokadhātū’’ti? ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

‘‘Yāvatā, ānanda, candimasūriyā [candimasuriyā (sī. syā. kaṃ. pī.)] pariharanti, disā bhanti virocanā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ [tasmiṃ sahassaṃ (syā. kaṃ. pī.)] candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ , sahassaṃ yāmānaṃ , sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ – ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.

‘‘Yāvatānanda , sahassī cūḷanikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.

‘‘Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.

‘‘Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ [tisahassi mahāsahassiṃ lokadhātuṃ (syā. kaṃ.), tisahassīmahāsahassīlokadhātuṃ (pī.)] sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti.

‘‘Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti? ‘‘Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya. Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya. Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti.

Evaṃ vutte āyasmā ānando (āyasmantaṃ udāyiṃ) [(bhagavantaṃ) (sī.), ( ) natthi syā. kaṃ. potthakesu. aṭṭhakathāya sameti] etadavoca – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo’’ti. Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo’’ti? Evaṃ vutte bhagavā āyasmantaṃ udāyiṃ etadavoca – ‘‘mā hevaṃ, udāyi, mā hevaṃ, udāyi. Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya. Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī’’ti. Dasamaṃ.

Ānandavaggo tatiyo.


以下是简体中文直译:
81. (续)...声音传遍千世界。'尊者,那么作为阿罗汉、正等正觉者的世尊能使声音传遍多远呢?""阿难,那是声闻弟子,如来是不可测量的。"
尊者阿难第二次对世尊如是说:"尊者,我亲耳听闻,亲自领受世尊所说:'阿难,尸弃佛的弟子名叫阿毗浮,站在梵天界能使声音传遍千世界。'尊者,那么作为阿罗汉、正等正觉者的世尊能使声音传遍多远呢?""阿难,那是声闻弟子,如来是不可测量的。"
尊者阿难第三次对世尊如是说:"尊者,我亲耳听闻,亲自领受世尊所说:'阿难,尸弃佛的弟子名叫阿毗浮,站在梵天界能使声音传遍千世界。'尊者,那么作为阿罗汉、正等正觉者的世尊能使声音传遍多远呢?""阿难,你听说过小千世界吗?""世尊,现在是时候了;善逝,现在是时候了!请世尊说吧。比丘们听了世尊的话会记住的。""那么阿难,仔细听,好好思考,我要说了。""是的,尊者。"尊者阿难回答世尊。世尊如是说:
"阿难,日月所照耀、光明所照及之处,称为一千世界。在那一千世界中有一千个月亮、一千个太阳、一千座须弥山王、一千个阎浮提、一千个西牛货洲、一千个北俱卢洲、一千个东毗提诃、四千个大海、四千个大王、一千个四大王天、一千个三十三天、一千个夜摩天、一千个兜率天、一千个化乐天、一千个他化自在天、一千个梵世界 - 阿难,这称为小千世界。
阿难,小千世界的一千倍称为中千世界。
阿难,中千世界的一千倍称为大千世界。
阿难,如来若愿意,能使声音传遍三千大千世界,乃至更远。"
"尊者,世尊如何能使声音传遍三千大千世界,乃至更远呢?""阿难,在这里,如来以光明遍照三千大千世界。当众生看到那光明时,如来就发出声音,使声音传播。阿难,这样如来能使声音传遍三千大千世界,乃至更远。"
说完这些,尊者阿难对(尊者优陀夷)如是说:"我真是有福啊,我真是幸运啊,我有这样具大神通、大威力的导师。"说完这些,尊者优陀夷对尊者阿难如是说:"阿难贤友,你的导师具有这样的大神通、大威力,对你有什么好处呢?"说完这些,世尊对尊者优陀夷如是说:"优陀夷,不要这样说,不要这样说。优陀夷,如果阿难未断贪欲就去世,由于他的信心,他会七次在天界做天王,七次在这阎浮提做大王。但是,优陀夷,阿难会在现法中般涅槃。"第十。
阿难品第三。


Tassuddānaṃ –

Channo ājīvako sakko, nigaṇṭho ca nivesako;

Duve bhavā sīlabbataṃ, gandhajātañca cūḷanīti.

以下是简体中文直译:
其摘要如下:
车匿、阿耆婆、释迦、
尼干子和居处者;
两个有、戒禁、
香类和小尼迦。
