(10) 5. Loṇakapallavaggo

1. Accāyikasuttaṃ

93. ‘‘Tīṇimāni , bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā – ‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

‘‘Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā anubhāvo vā – ‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne , tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Paṭhamaṃ.

2. Pavivekasuttaṃ



这是对应的简体中文翻译:
(10) 5. 盐支品
1. 紧急经
93. "诸比丘,对农夫居士来说有三件紧急的事情要做。哪三件?在此,诸比丘,农夫居士要迅速地把田地耕耘得很好,整理得很好。迅速地把田地耕耘得很好,整理得很好之后,要迅速地播种。迅速地播种之后,要迅速地引水和排水。诸比丘,这就是农夫居士的三件紧急的事情。诸比丘,那个农夫居士没有这样的神通或威力:'愿我的庄稼今天就生长,明天就结实,后天就成熟。'然而,诸比丘,到了时候,那个农夫居士的庄稼随着季节的变化而生长、结实、成熟。
同样地,诸比丘,比丘也有三件紧急的事情要做。哪三件?增上戒学的受持,增上心学的受持,增上慧学的受持 - 诸比丘,这就是比丘的三件紧急的事情。诸比丘,那个比丘没有这样的神通或威力:'愿我的心今天就从诸漏中解脱,明天或后天就解脱。'然而,诸比丘,到了时候,当那个比丘修学增上戒、增上心、增上慧时,他的心从诸漏中解脱。
因此,诸比丘,你们应当这样学习:'我们将对增上戒学的受持有强烈的意愿,对增上心学的受持有强烈的意愿,对增上慧学的受持有强烈的意愿。'诸比丘,你们应当这样学习。"第一。
2. 远离经

94. ‘‘Tīṇimāni , bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. Katamāni tīṇi? Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti , ulūkapakkhikampi dhārenti. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ [rukkhamūlaṃ bhusāgāraṃ susānaṃ (ka.)] vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ [suññāgāraṃ (ka.)]. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti. Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.

‘‘Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti . Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’’’.

‘‘Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ. Tamenaṃ kassako gahapati sīghaṃ sīghaṃ [sīghasīghaṃ (sī. syā. kaṃ. pī.)] lavāpeyya. Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya. Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya [ubbāhāpeyya (syā. kaṃ.)]. Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya. Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya. Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya. Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya. Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya. Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya. Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya. Evamassu [evassu (ka.)] tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.

‘‘Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’’’ti. Dutiyaṃ.

3. Saradasuttaṃ



94. "诸比丘,外道游行者宣称有三种远离。哪三种?衣服的远离、食物的远离、住处的远离。
诸比丘,在这里,外道游行者关于衣服的远离是这样宣称的:他们穿麻布衣,穿粗麻布衣,穿尸布衣,穿粪扫衣,穿树皮衣,穿羚羊皮,穿羚羊皮条,穿草衣,穿树皮衣,穿木板衣,穿人发衣,穿马尾衣,穿猫头鹰翅膀衣。诸比丘,这就是外道游行者关于衣服的远离所宣称的。
诸比丘,在这里,外道游行者关于食物的远离是这样宣称的:他们以蔬菜为食,以小米为食,以野米为食,以皮屑为食,以水藓为食,以糠为食,以米汤为食,以油渣为食,以草为食,以牛粪为食,以树根果实为生活,以自然掉落的果实为食。诸比丘,这就是外道游行者关于食物的远离所宣称的。
诸比丘,在这里,外道游行者关于住处的远离是这样宣称的:森林、树下、墓地、旷野、露地、稻草堆、谷仓。诸比丘,这就是外道游行者关于住处的远离所宣称的。诸比丘,这就是外道游行者所宣称的三种远离。
然而,诸比丘,在这法与律中,比丘有三种远离。哪三种?在此,诸比丘,比丘有戒德,他的不道德已被舍弃,他远离于此;他有正见,他的邪见已被舍弃,他远离于此;他已漏尽,他的诸漏已被舍弃,他远离于此。诸比丘,当比丘有戒德,他的不道德已被舍弃,他远离于此;有正见,他的邪见已被舍弃,他远离于此;已漏尽,他的诸漏已被舍弃,他远离于此。诸比丘,这被称为'比丘已达到最高,已达到精华,纯净,安住于精华中'。
诸比丘,就像农夫居士有一块丰收的稻田。那个农夫居士会迅速地收割。迅速地收割后,会迅速地堆积。迅速地堆积后,会迅速地搬运。迅速地搬运后,会迅速地堆成堆。迅速地堆成堆后,会迅速地打谷。迅速地打谷后,会迅速地除去稻草。迅速地除去稻草后,会迅速地除去糠。迅速地除去糠后,会迅速地筛选。迅速地筛选后,会迅速地运走。迅速地运走后,会迅速地碾磨。迅速地碾磨后,会迅速地除去谷壳。诸比丘,这样那个农夫居士的谷物就达到了最高,达到了精华,纯净,安住于精华中。
同样地,诸比丘,当比丘有戒德,他的不道德已被舍弃,他远离于此;有正见,他的邪见已被舍弃,他远离于此;已漏尽,他的诸漏已被舍弃,他远离于此。诸比丘,这被称为'比丘已达到最高,已达到精华,纯净,安住于精华中'。"第二。
3. 秋季经

95. ‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī. pī.)] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.

‘‘Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati [udapādi (sabbattha)], saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

‘‘Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tasmiṃ ce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ [tassa (ka.)] saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ [punayimaṃ (syā. kaṃ. ka.)] lokaṃ āgaccheyyā’’ti. Tatiyaṃ.

4. Parisāsuttaṃ

96. ‘‘Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā.

‘‘Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā.

‘‘Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.

‘‘Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.

‘‘Yasmiṃ , bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe [kussumbhe (sī. pī.), kusumbhe (syā. kaṃ. ka.)] paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ [samuddasāgare (ka.)] paripūrenti.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imā kho, bhikkhave, tisso parisā’’ti. Catutthaṃ.

5. Paṭhamaājānīyasuttaṃ



95. "诸比丘,就像在秋季,当天空晴朗无云时,太阳升起,驱散了所有的黑暗,照耀、发热、闪耀。
同样地,诸比丘,当圣弟子生起无尘无垢的法眼时,与法眼的生起同时,三种结缚被断除 - 身见、疑惑、戒禁取。
之后,他又从两种法中解脱出来 - 贪欲和嗔恨。他远离感官欲望,远离不善法,进入并安住于具有寻、伺,由远离而生喜、乐的初禅。诸比丘,如果在那个时候圣弟子命终,没有任何结缚能使这位圣弟子再回到这个世界。"第三。
4. 众会经
96. "诸比丘,有这三种众会。哪三种?最上的众会、分裂的众会、和合的众会。
诸比丘,什么是最上的众会?在此,诸比丘,在某个众会中,长老比丘们不奢侈,不懈怠,放下了世俗的重担,以远离为先导,为了证得未证得的,为了获得未获得的,为了实现未实现的而精进努力。后来的人效仿他们的榜样。他们也不奢侈,不懈怠,放下了世俗的重担,以远离为先导,为了证得未证得的,为了获得未获得的,为了实现未实现的而精进努力。诸比丘,这被称为最上的众会。
诸比丘,什么是分裂的众会?在此,诸比丘,在某个众会中,比丘们争吵、争论、争执,用言语的利刃互相伤害。诸比丘,这被称为分裂的众会。
诸比丘,什么是和合的众会?在此,诸比丘,在某个众会中,比丘们和睦相处,欢喜,不争执,如水乳交融,以慈爱的眼光互相看待。诸比丘,这被称为和合的众会。
诸比丘,当比丘们和睦相处,欢喜,不争执,如水乳交融,以慈爱的眼光互相看待时,诸比丘,在那个时候比丘们积累了许多功德。诸比丘,在那个时候比丘们安住于梵住,也就是喜心解脱。对于欢喜的人,喜悦生起;心中喜悦的人,身体轻安;身体轻安的人,感受快乐;快乐的人,心得定。
诸比丘,就像在山顶上下着大雨,水顺着山坡流下,填满山涧和裂缝,山涧和裂缝满了之后,填满小池,小池满了之后,填满大池,大池满了之后,填满小河,小河满了之后,填满大河,大河满了之后,填满大海。
同样地,诸比丘,当比丘们和睦相处,欢喜,不争执,如水乳交融,以慈爱的眼光互相看待时,诸比丘,在那个时候比丘们积累了许多功德。诸比丘,在那个时候比丘们安住于梵住,也就是喜心解脱。对于欢喜的人,喜悦生起;心中喜悦的人,身体轻安;身体轻安的人,感受快乐;快乐的人,心得定。诸比丘,这就是三种众会。"第四。
5. 第一良马经

97. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro [bhaddo (ka.)] assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ [saṅkhaṃ (sī. syā. kaṃ. pī.)] gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi ? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

‘‘Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Pañcamaṃ.

6. Dutiyaājānīyasuttaṃ

98. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

‘‘Kathañca , bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

7. Tatiyaājānīyasuttaṃ



97. "诸比丘,具备三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。哪三种?在此,诸比丘,国王的良马具备色相、力量和速度。诸比丘,具备这三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。同样地,诸比丘,具备三种法的比丘值得供养,值得款待,值得布施,值得合掌礼敬,是世间无上的福田。哪三种?在此,诸比丘,比丘具备色相、力量和速度。
诸比丘,比丘如何具备色相?在此,诸比丘,比丘有戒德,守护波罗提木叉律仪,具足正行与行处,对微细的罪过也见到危险,受持学处而学习。诸比丘,这就是比丘如何具备色相。
诸比丘,比丘如何具备力量?在此,诸比丘,比丘精进努力,为了断除不善法,成就善法而坚定、勇猛、不舍重担。诸比丘,这就是比丘如何具备力量。
诸比丘,比丘如何具备速度?在此,诸比丘,比丘如实了知'这是苦';如实了知'这是苦的生起';如实了知'这是苦的灭尽';如实了知'这是导向苦灭的道路'。诸比丘,这就是比丘如何具备速度。诸比丘,具备这三种法的比丘值得供养,值得款待,值得布施,值得合掌礼敬,是世间无上的福田。"第五。
6. 第二良马经
98. "诸比丘,具备三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。哪三种?在此,诸比丘,国王的良马具备色相、力量和速度。诸比丘,具备这三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。同样地,诸比丘,具备三种法的比丘值得供养...是世间无上的福田。哪三种?在此,诸比丘,比丘具备色相、力量和速度。
诸比丘,比丘如何具备色相?在此,诸比丘,比丘有戒德...受持学处而学习。诸比丘,这就是比丘如何具备色相。
诸比丘,比丘如何具备力量?在此,诸比丘,比丘精进努力,为了断除不善法,成就善法而坚定、勇猛、不舍重担。诸比丘,这就是比丘如何具备力量。
诸比丘,比丘如何具备速度?在此,诸比丘,比丘由于五下分结的灭尽而成为化生者,在那里般涅槃,不再从那个世界回来。诸比丘,这就是比丘如何具备速度。诸比丘,具备这三种法的比丘值得供养...是世间无上的福田。"第六。
7. 第三良马经

99. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha , bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

‘‘Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti , pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

8. Potthakasuttaṃ



99. "诸比丘,具备三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。哪三种?在此,诸比丘,国王的良马具备色相、力量和速度。诸比丘,具备这三种特质的国王的良马,适合国王使用,堪称国王的财产,被视为国王的一部分。同样地,诸比丘,具备三种法的比丘值得供养,值得款待,值得布施,值得合掌礼敬,是世间无上的福田。哪三种?在此,诸比丘,比丘具备色相、力量和速度。
诸比丘,比丘如何具备色相?在此,诸比丘,比丘有戒德,守护波罗提木叉律仪,具足正行与行处,对微细的罪过也见到危险,受持学处而学习。诸比丘,这就是比丘如何具备色相。
诸比丘,比丘如何具备力量?在此,诸比丘,比丘精进努力,为了断除不善法,成就善法而坚定、勇猛、不舍重担。诸比丘,这就是比丘如何具备力量。
诸比丘,比丘如何具备速度?在此,诸比丘,比丘由于诸漏的灭尽,在现法中自己证知、证悟、成就并安住于无漏的心解脱、慧解脱。诸比丘,这就是比丘如何具备速度。诸比丘,具备这三种法的比丘值得供养...是世间无上的福田。"第七。
8. 布经

100. ‘‘Navopi , bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ [taṃ (sī.), ṭhāne (ka.)] chaḍḍenti.

‘‘Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. Idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so [yesaṃ kho pana (sī. syā. kaṃ. pī.), yesaṃ so (ka.) pu. pa. 116 passitabbaṃ] paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi . Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

‘‘Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.

‘‘Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave , kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.

‘‘Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ , tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti…pe… puggalaṃ vadāmi.

‘‘Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati . Tamenaṃ bhikkhū evamāhaṃsu – ‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti [kāsikaṃ vatthaṃ tathūpamāhaṃ bhavissāmi, na potthakūpamāhanti (ka.)]. Evañhi vo, bhikkhave, sikkhitabba’’nti. Aṭṭhamaṃ.

9. Loṇakapallasuttaṃ



100. "诸比丘,新的布是丑陋的、粗糙的、低劣的;中等的布也是丑陋的、粗糙的、低劣的;旧的布也是丑陋的、粗糙的、低劣的。诸比丘,人们用旧布来擦锅,或者把它扔在垃圾堆里。
同样地,诸比丘,如果一个新比丘是无戒德的、品行恶劣的,我说这是他的丑陋。诸比丘,就像那块丑陋的布,我说这个人也是如此。那些亲近他、结交他、拜访他、效仿他的人,长期以来会遭受不利和痛苦。我说这是他的粗糙。诸比丘,就像那块粗糙的布,我说这个人也是如此。他从别人那里接受衣服、食物、住处、医药用品,这对施主来说不会有大果报、大利益。我说这是他的低劣。诸比丘,就像那块低劣的布,我说这个人也是如此。如果是中等的比丘...如果是长老比丘是无戒德的、品行恶劣的,我说这是他的丑陋。诸比丘,就像那块丑陋的布,我说这个人也是如此。那些亲近他、结交他、拜访他、效仿他的人,长期以来会遭受不利和痛苦。我说这是他的粗糙。诸比丘,就像那块粗糙的布,我说这个人也是如此。他从别人那里接受衣服、食物、住处、医药用品,这对施主来说不会有大果报、大利益。我说这是他的低劣。诸比丘,就像那块低劣的布,我说这个人也是如此。
诸比丘,这样的长老比丘在僧团中发言。其他比丘对他说:'你这个愚蠢无知的人说什么呢?你也认为自己有资格发言吗?'他生气不悦,说出一些话,因为这些话僧团将他摈除,就像把布扔在垃圾堆里一样。
诸比丘,新的迦尸布是美丽的、柔软的、贵重的;中等的迦尸布是美丽的、柔软的、贵重的;旧的迦尸布也是美丽的、柔软的、贵重的。诸比丘,人们用旧的迦尸布来包裹珠宝,或者把它放在香盒里。
同样地,诸比丘,如果一个新比丘有戒德、品行良好,我说这是他的美丽。诸比丘,就像那块美丽的迦尸布,我说这个人也是如此。那些亲近他、结交他、拜访他、效仿他的人,长期以来会得到利益和快乐。我说这是他的柔软。诸比丘,就像那块柔软的迦尸布,我说这个人也是如此。他从别人那里接受衣服、食物、住处、医药用品,这对施主来说会有大果报、大利益。我说这是他的贵重。诸比丘,就像那块贵重的迦尸布,我说这个人也是如此。如果是中等的比丘...如果是长老比丘...我说这个人也是如此。
诸比丘,这样的长老比丘在僧团中发言。其他比丘对他说:'请大家安静,长老比丘正在讲解法和律。'因此,诸比丘,你们应当这样学习:'我们要像迦尸布一样,而不是像粗布一样。'诸比丘,你们应当这样学习。"第八。
9. 盐块经

101. ‘‘Yo [yo kho (syā. kaṃ.), yo ca kho (ka.)], bhikkhave, evaṃ vadeyya – ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya . Yo ca kho, bhikkhave, evaṃ vadeyya – ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto [mahattā (sī. syā. kaṃ. pī.)] appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Seyyathāpi , bhikkhave, puriso loṇakapallaṃ [loṇaphalaṃ (sī. syā. kaṃ. pī.)] paritte udakamallake [udakakapallake (ka.)] pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ parittaṃ udakaṃ [udakamallake udakaṃ (sī. syā. kaṃ. pī.)] amunā loṇakapallena loṇaṃ assa apeyya’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyya’’nti. ‘‘Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo’’ti [loṇaṃ nevassa apeyyanti (sī.), na loṇo assa apeyyoti (pī.)].

‘‘Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Idha , bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.


101. "诸比丘,如果有人这样说:'一个人造什么业,就会感受什么果报',如果是这样的话,诸比丘,就没有过梵行的机会,也看不到正确地终结苦的机会。但是,诸比丘,如果有人这样说:'一个人造什么应该感受的业,就会感受那样的果报',如果是这样的话,诸比丘,就有过梵行的机会,也能看到正确地终结苦的机会。在此,诸比丘,某些人即使造了微小的恶业,也会导致他堕入地狱。而在此,诸比丘,某些人造了同样微小的恶业,却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,什么样的人造了微小的恶业也会导致他堕入地狱?在此,诸比丘,某人身体未修习,戒未修习,心未修习,慧未修习,性格狭隘,心胸狭小,生活在少量的苦中。诸比丘,这样的人造了微小的恶业也会导致他堕入地狱。
诸比丘,什么样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了?在此,诸比丘,某人身体已修习,戒已修习,心已修习,慧已修习,性格不狭隘,心胸广大,生活在无量中。诸比丘,这样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,就像有人把一块盐放入一小碗水中。诸比丘,你们怎么认为,那小碗水会因为这块盐而变咸得不能喝吗?""是的,尊者。""为什么?""因为,尊者,那小碗里的水很少,会因为这块盐而变咸得不能喝。""诸比丘,就像有人把一块盐扔进恒河。诸比丘,你们怎么认为,恒河会因为这块盐而变咸得不能喝吗?""不会,尊者。""为什么?""因为,尊者,恒河的水量很大,不会因为这块盐而变咸得不能喝。"
同样地,诸比丘,某些人即使造了微小的恶业,也会导致他堕入地狱。而在此,诸比丘,某些人造了同样微小的恶业,却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,什么样的人造了微小的恶业也会导致他堕入地狱?在此,诸比丘,某人身体未修习,戒未修习,心未修习,慧未修习,性格狭隘,心胸狭小,生活在少量的苦中。诸比丘,这样的人造了微小的恶业也会导致他堕入地狱。
诸比丘,什么样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了?在此,诸比丘,某人身体已修习,戒已修习,心已修习,慧已修习,性格不狭隘,心胸广大,生活在无量中。诸比丘,这样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
在此,诸比丘,有人因半迦利沙波那而被监禁,因一迦利沙波那而被监禁,因百迦利沙波那而被监禁。在此,诸比丘,有人不因半迦利沙波那而被监禁,不因一迦利沙波那而被监禁,不因百迦利沙波那而被监禁。


‘‘Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.

‘‘Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati? Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. Tamenaṃ nirayaṃ upaneti. Idha , bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakaṃ pāpakammaṃ kataṃ, tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Idha , bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

‘‘Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpaṃ , bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

‘‘Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ . Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. Aññadatthu pañjalikova [pañjaliko (ka.)] naṃ [paraṃ (ka.)] yācati – ‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.


"诸比丘,什么样的人因半迦利沙波那而被监禁,因一迦利沙波那而被监禁,因百迦利沙波那而被监禁?在此,诸比丘,某人贫穷,资产少,财富少。诸比丘,这样的人因半迦利沙波那而被监禁,因一迦利沙波那而被监禁,因百迦利沙波那而被监禁。
诸比丘,什么样的人不因半迦利沙波那而被监禁,不因一迦利沙波那而被监禁,不因百迦利沙波那而被监禁?在此,诸比丘,某人富有,资产多,财富多。诸比丘,这样的人不因半迦利沙波那而被监禁,不因一迦利沙波那而被监禁,不因百迦利沙波那而被监禁。同样地,诸比丘,某些人即使造了微小的恶业,也会导致他堕入地狱。而在此,诸比丘,某些人造了同样微小的恶业,却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,什么样的人造了微小的恶业也会导致他堕入地狱?在此,诸比丘,某人身体未修习,戒未修习,心未修习,慧未修习,性格狭隘,心胸狭小,生活在少量的苦中。诸比丘,这样的人造了同样微小的恶业也会导致他堕入地狱。
诸比丘,什么样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了?在此,诸比丘,某人身体已修习,戒已修习,心已修习,慧已修习,性格不狭隘,心胸广大,生活在无量中。诸比丘,这样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
在此,诸比丘,某人身体已修习,戒已修习,心已修习,慧已修习,性格不狭隘,心胸广大,生活在无量中。诸比丘,这样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。诸比丘,就像屠羊者或屠羊者的学徒,对于某些偷羊的人,他能够杀死、捆绑、监禁或随意处置;而对于某些偷羊的人,他不能杀死、捆绑、监禁或随意处置。
诸比丘,什么样的人偷羊时,屠羊者或屠羊者的学徒能够杀死、捆绑、监禁或随意处置?在此,诸比丘,某人贫穷,资产少,财富少。诸比丘,这样的人偷羊时,屠羊者或屠羊者的学徒能够杀死、捆绑、监禁或随意处置。
诸比丘,什么样的人偷羊时,屠羊者或屠羊者的学徒不能杀死、捆绑、监禁或随意处置?在此,诸比丘,某人富有,资产多,财富多,是国王或大臣。诸比丘,这样的人偷羊时,屠羊者或屠羊者的学徒不能杀死、捆绑、监禁或随意处置。相反,他只能合掌恳求:'先生,请给我羊或羊的价值。'同样地,诸比丘,某些人即使造了同样微小的恶业,也会导致他堕入地狱。而在此,诸比丘,某些人造了同样微小的恶业,却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,什么样的人造了微小的恶业也会导致他堕入地狱?在此,诸比丘,某人身体未修习,戒未修习,心未修习,慧未修习,性格狭隘,心胸狭小,生活在少量的苦中。诸比丘,这样的人造了微小的恶业也会导致他堕入地狱。


‘‘Kathaṃrūpassa , bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. Yo ca kho, bhikkhave, evaṃ vadeyya – ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā’’ti. Navamaṃ.

10. Paṃsudhovakasuttaṃ

102. ‘‘Santi , bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā [paṃsuvālikā (sī. syā. kaṃ. pī.)] sakkharakaṭhalā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā [thūlavālikā (sī. pī.), thullavālikā (syā. kaṃ.)]. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti [suvaṇṇajātarūpakāvasissanti (ka.)]. Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati . Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ [adhantaṃ asandhantaṃ (syā. kaṃ.)] niddhantaṃ aniddhantakasāvaṃ [aniddhantaṃ anihitaṃ aninnītakasāvaṃ (sī. syā. kaṃ. pī.)], na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati. Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ [nihitaṃ ninnītakasāvaṃ (sī. syā. kaṃ. pī.)], mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya [muddikāya (a. ni. 5.23], yadi kuṇḍalāya, yadi gīveyyake [gīveyyakena (ka.), gīveyyakāya (?)], yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

‘‘Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissati [dhammavitakkovasissati (ka.)]. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato [sasaṅkhāraniggayhavāritavato (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvato (ka.), sasaṅkhāraniggayhavāriyādhigato (?) a. ni. 9.37; dī. ni. 

"诸比丘,什么样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了?在此,诸比丘,某人身体已修习,戒已修习,心已修习,慧已修习,性格不狭隘,心胸广大,生活在无量中。诸比丘,这样的人造了同样微小的恶业却只在现世感受果报,甚至连一点点都不会显现,更不用说多了。
诸比丘,如果有人这样说:'一个人造什么业,就会感受什么果报',如果是这样的话,诸比丘,就没有过梵行的机会,也看不到正确地终结苦的机会。但是,诸比丘,如果有人这样说:'一个人造什么应该感受的业,就会感受那样的果报',如果是这样的话,诸比丘,就有过梵行的机会,也能看到正确地终结苦的机会。"第九。
10. 洗金经
102. "诸比丘,黄金有粗糙的杂质,如尘土、沙石、砾石。洗金工或洗金工的学徒把它放入木盆中,洗涤、清洗、净洗。当这些杂质被去除、清除后,黄金还有中等的杂质,如细砂和粗沙。洗金工或洗金工的学徒继续洗涤、清洗、净洗。当这些杂质被去除、清除后,黄金还有细微的杂质,如细沙和黑色粉末。洗金工或洗金工的学徒继续洗涤、清洗、净洗。当这些杂质被去除、清除后,只剩下金砂。然后,金匠或金匠的学徒把这黄金放入熔炉中,熔炼、反复熔炼、彻底熔炼。这时的黄金虽然已经熔炼、反复熔炼、彻底熔炼,但还未完全去除杂质,不够柔软,不够适合加工,不够光亮,易碎,不适合制作。诸比丘,有一个时候,金匠或金匠的学徒继续熔炼、反复熔炼、彻底熔炼这黄金。这时的黄金已经熔炼、反复熔炼、彻底熔炼,完全去除了杂质,变得柔软、适合加工、光亮、不易碎,适合制作。无论他想制作什么装饰品 - 无论是头饰、耳环、项链还是金链 - 都能达到目的。
同样地,诸比丘,对于致力于增上心的比丘,有粗糙的杂质,即身恶行、语恶行、意恶行。有智慧的、认真的比丘会舍弃、驱除、消除、使之不存在。当这些被舍弃、消除后,对于致力于增上心的比丘,还有中等的杂质,即欲寻、恚寻、害寻。有智慧的、认真的比丘会舍弃、驱除、消除、使之不存在。当这些被舍弃、消除后,对于致力于增上心的比丘,还有细微的杂质,即亲属寻、国土寻、不被轻视相关的寻。有智慧的、认真的比丘会舍弃、驱除、消除、使之不存在。当这些被舍弃、消除后,只剩下法寻。这种定既不宁静也不殊胜,没有获得平静,没有达到一境性,而是以造作的方式压制[心]。

3.355] hoti. So, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti [ekodibhāvaṃ gacchati (sī.), ekodibhāvo hoti (syā. kaṃ. ka.), ekodihoti (pī.)] samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne [abhijjamāno (sī. pī. ka.)] gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ , seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.


诸比丘,有一个时候,心内在地安住、平静、专一、集中。这种定是宁静的、殊胜的,获得了平静,达到了一境性,不是以造作的方式压制[心]。无论他想证知什么需要以神通证知的法,只要他把心转向那里,他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我能体验各种神通:一身变多身,多身变一身;显现、隐形;穿墙、穿山、穿越障碍物而行,如同在空中;在地上出没,如同在水中;在水上行走不沉,如同在地上;结跏趺坐而飞行,如同有翼之鸟;以手触摸抚摸这样大神力、大威力的日月;乃至以身自在行至梵天界。'他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我以清净的、超越人类的天耳界,能听到远近两种声音,即天界的和人间的。'他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我能以心识别其他众生、其他个人的心:有贪的心我能识别为有贪的心,离贪的心我能识别为离贪的心;有嗔的心我能识别为有嗔的心,离嗔的心我能识别为离嗔的心;有痴的心我能识别为有痴的心,离痴的心我能识别为离痴的心;收缩的心我能识别为收缩的心,散乱的心我能识别为散乱的心;广大的心我能识别为广大的心,不广大的心我能识别为不广大的心;有上的心我能识别为有上的心,无上的心我能识别为无上的心;定的心我能识别为定的心,不定的心我能识别为不定的心;解脱的心我能识别为解脱的心,未解脱的心我能识别为未解脱的心。'他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我能忆念种种宿命,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫,忆念:"我曾生于某处,如是名,如是姓,如是种族,如是食物,如是苦乐感受,如是寿命。我从那里死后,又生于某处。在那里我又如是名,如是姓,如是种族,如是食物,如是苦乐感受,如是寿命。我从那里死后,又生于此处。"如是忆念种种宿命,具有行相和细节。'他就能在那里亲身证得,如果具备[适当的]条件。


‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti. Dasamaṃ.

11. Nimittasuttaṃ

103. ‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave , adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya [bandhati… ālimpati (visuddhi. 1.181 taṃṭīkāyaṃ ca) ma. ni. aṭṭha. 1.76; ma. ni. 3.360 taṃaṭṭhakathāṭīkāsu ca passitabbaṃ], ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya [pakkhipati (visuddhi. 

"如果他希望:'愿我以清净的、超越人类的天眼,能看见众生死时、生时,低贱的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而去 - 这些尊贵的众生由于具足身恶行、语恶行、意恶行,诽谤圣者,持邪见,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱;或者这些尊贵的众生由于具足身善行、语善行、意善行,不诽谤圣者,持正见,受持正见业,他们身坏命终后,生于善趣、天界。'如是,以清净的、超越人类的天眼,能看见众生死时、生时,低贱的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而去。他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我能以诸漏尽而无漏心解脱、慧解脱,于现法中自知自证,具足安住。'他就能在那里亲身证得,如果具备[适当的]条件。"第十。
11. 相经
103. "诸比丘,致力于增上心的比丘应当时时修习三种相 - 时时修习定相,时时修习精进相,时时修习舍相。诸比丘,如果致力于增上心的比丘只一味修习定相,他的心可能会倾向于懈怠。诸比丘,如果致力于增上心的比丘只一味修习精进相,他的心可能会倾向于掉举。诸比丘,如果致力于增上心的比丘只一味修习舍相,他的心可能不能正确地集中以灭尽诸漏。但是,诸比丘,当致力于增上心的比丘时时修习定相,时时修习精进相,时时修习舍相时,他的心变得柔软、适合工作、明亮,不易破碎,正确地集中以灭尽诸漏。
诸比丘,就像金匠或金匠的学徒准备炉子,准备好炉子后,清理炉口,清理好炉口后,用钳子夹住黄金放入炉口。

1.181)], ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya [nibbāyeyya (sī.)]. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

‘‘Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya , ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… (cha abhiññā vitthāretabbā) āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti. Ekādasamaṃ.

Loṇakapallavaggo [loṇaphalavaggo (sī. syā. kaṃ. pī.)] pañcamo.

Tassuddānaṃ –

Accāyikaṃ pavivekaṃ, sarado parisā tayo;

Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

Dutiyo paṇṇāsako samatto.



然后他时时吹火,时时洒水,时时观察。诸比丘,如果金匠或金匠的学徒只是一味地吹火,那么黄金可能会烧毁。诸比丘,如果金匠或金匠的学徒只是一味地洒水,那么黄金可能会冷却。诸比丘,如果金匠或金匠的学徒只是一味地观察,那么黄金可能不能完全炼化。但是,诸比丘,当金匠或金匠的学徒时时吹火,时时洒水,时时观察时,那黄金变得柔软、适合工作、明亮,不易破碎,适合制作。无论他想制作什么装饰品 - 无论是头饰、耳环、项链还是金链 - 都能达到目的。
同样地,诸比丘,致力于增上心的比丘应当时时修习三种相 - 时时修习定相,时时修习精进相,时时修习舍相。诸比丘,如果致力于增上心的比丘只一味修习定相,他的心可能会倾向于懈怠。诸比丘,如果致力于增上心的比丘只一味修习精进相,他的心可能会倾向于掉举。诸比丘,如果致力于增上心的比丘只一味修习舍相,他的心可能不能正确地集中以灭尽诸漏。但是,诸比丘,当致力于增上心的比丘时时修习定相,时时修习精进相,时时修习舍相时,他的心变得柔软、适合工作、明亮,不易破碎,正确地集中以灭尽诸漏。无论他想证知什么需要以神通证知的法,只要他把心转向那里,他就能在那里亲身证得,如果具备[适当的]条件。
如果他希望:'愿我能体验各种神通...(应详述六神通)...以诸漏尽而...具足安住。'他就能在那里亲身证得,如果具备[适当的]条件。"第十一。
盐块品第五。
其摘要如下:
紧急、远离、秋天、三种集会;
良马、布、盐、洗涤、相。
第二个五十经完成。

3. Tatiyapaṇṇāsakaṃ

3. 第三个五十经


