(11) 1. Sambodhavaggo

1. Pubbevasambodhasuttaṃ

104. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho lokaṃ [loke (sī. syā. kaṃ. pī.)] paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko [loke (pī. ka.)] anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇa’nti [lokanissaraṇaṃ (aṭṭha.) ‘‘loke nissaraṇa’’nti padena saṃsanditabbaṃ]. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [abhisambuddho (sī. syā. kaṃ. ka.)] paccaññāsiṃ. Yato ca khvāhaṃ [kho ahaṃ (sī. pī.), khohaṃ (syā. kaṃ. ka.)], bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’’’ti. Paṭhamaṃ.

2. Paṭhamaassādasuttaṃ

105. ‘‘Lokassāhaṃ , bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ . Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dutiyaṃ.

3. Dutiyaassādasuttaṃ

106. ‘‘No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā [loke (ka.)] nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ [nābbhaññaṃsu (saṃ. ni. 3.28], neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā [vippayuttā (ka.)] vimariyādīkatena [vimariyādikatena (sī. pī. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Tatiyaṃ.

4. Samaṇabrāhmaṇasuttaṃ



这是对应的简体中文直译:
(11) 1. 正觉品
1. 正觉前经
104. "诸比丘,在我尚未正觉,还是菩萨时,我有这样的想法:'什么是世间的味著?什么是过患?什么是出离?'诸比丘,我又这样想:'缘于世间而生起的乐与喜悦,这是世间的味著。世间是无常的、苦的、变易法,这是世间的过患。在世间调伏欲贪、断除欲贪,这是世间的出离。'诸比丘,只要我还没有如实了知世间的味著即味著、过患即过患、出离即出离,我就不认为自己在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,已证得无上正等正觉。诸比丘,当我如实了知了世间的味著即味著、过患即过患、出离即出离,我才认为自己在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,已证得无上正等正觉。我生起了智见:'我的解脱不动摇,这是最后一生,不再有未来的轮回。'"
第一
2. 第一味著经
105. "诸比丘,我寻求世间的味著。我发现了世间的味著。凡是世间的味著,我都以智慧善见。诸比丘,我寻求世间的过患。我发现了世间的过患。凡是世间的过患,我都以智慧善见。诸比丘,我寻求世间的出离。我发现了世间的出离。凡是世间的出离,我都以智慧善见。诸比丘,只要我还没有如实了知世间的味著即味著、过患即过患、出离即出离,我就不认为自己在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,已证得无上正等正觉。诸比丘,当我如实了知了世间的味著即味著、过患即过患、出离即出离,我才认为自己在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,已证得无上正等正觉。我生起了智见:'我的解脱不动摇,这是最后一生,不再有未来的轮回。'"
第二
3. 第二味著经
106. "诸比丘,如果世间没有味著,众生就不会贪恋世间。诸比丘,正因为世间有味著,所以众生贪恋世间。诸比丘,如果世间没有过患,众生就不会厌离世间。诸比丘,正因为世间有过患,所以众生厌离世间。诸比丘,如果世间没有出离,众生就不会从世间出离。诸比丘,正因为世间有出离,所以众生从世间出离。诸比丘,只要众生还没有如实了知世间的味著即味著、过患即过患、出离即出离,他们就不能从天、魔、梵的世界,从沙门、婆罗门、天、人的众生中,解脱、分离、解放,以无限制的心安住。诸比丘,当众生如实了知了世间的味著即味著、过患即过患、出离即出离,他们就能从天、魔、梵的世界,从沙门、婆罗门、天、人的众生中,解脱、分离、解放,以无限制的心安住。"
第三
4. 沙门婆罗门经

107. ‘‘Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te [na te (ka.)], bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti [viharissanti (sī. pī.)]. Catutthaṃ.

5. Ruṇṇasuttaṃ

108. ‘‘Ruṇṇamidaṃ , bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ [dantavidaṃsakaṃ hasitaṃ (sī. pī.)]. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā’’ti. Pañcamaṃ.

6. Atittisuttaṃ

109. ‘‘Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī’’ti. Chaṭṭhaṃ.

7. Arakkhitasuttaṃ



107. "诸比丘,任何沙门或婆罗门,如果不如实了知世间的味著即味著、过患即过患、出离即出离,诸比丘,我不认为他们是沙门中的沙门,或婆罗门中的婆罗门,这些尊者们也不能在现法中以自己的智慧证悟、实现、成就沙门果或婆罗门果而安住。诸比丘,任何沙门或婆罗门,如果如实了知世间的味著即味著、过患即过患、出离即出离,诸比丘,我认为他们是沙门中的沙门,或婆罗门中的婆罗门,这些尊者们能在现法中以自己的智慧证悟、实现、成就沙门果和婆罗门果而安住。"
第四
5. 哭泣经
108. "诸比丘,在圣者的律中,歌唱被视为哭泣。诸比丘,在圣者的律中,跳舞被视为疯狂。诸比丘,在圣者的律中,过度露齿大笑被视为幼稚。因此,诸比丘,应当断绝歌唱,断绝跳舞。对于你们这些以法喜悦的人来说,适度微笑就足够了。"
第五
6. 不满足经
109. "诸比丘,对于三件事的享受是没有满足的。哪三件?诸比丘,对睡眠的享受是没有满足的。诸比丘,对饮酒的享受是没有满足的。诸比丘,对性行为的享受是没有满足的。诸比丘,对这三件事的享受是没有满足的。"
第六
7. 不守护经

110. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti , manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

‘‘Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

‘‘Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

‘‘Citte , gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.

‘‘Seyyathāpi, gahapati , kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Sattamaṃ.

8. Byāpannasuttaṃ



110. 这时,给孤独长者来到世尊处,礼敬世尊后,坐在一旁。世尊对坐在一旁的给孤独长者说:"长者,当心不受守护时,身业也不受守护,语业也不受守护,意业也不受守护。对于身业不受守护、语业不受守护、意业不受守护的人,他的身业会渗漏,语业会渗漏,意业会渗漏。对于身业渗漏、语业渗漏、意业渗漏的人,他的身业会腐烂,语业会腐烂,意业会腐烂。对于身业腐烂、语业腐烂、意业腐烂的人,他的死亡不会善好,他的命终不会善好。
长者,就像一座屋顶不好的尖顶屋,屋顶不受守护,椽子不受守护,墙壁不受守护;屋顶会渗漏,椽子会渗漏,墙壁会渗漏;屋顶会腐烂,椽子会腐烂,墙壁会腐烂。
长者,同样地,当心不受守护时,身业也不受守护,语业也不受守护,意业也不受守护。对于身业不受守护、语业不受守护、意业不受守护的人,他的身业会渗漏,语业会渗漏,意业会渗漏。对于身业渗漏、语业渗漏、意业渗漏的人,他的身业会腐烂,语业会腐烂,意业会腐烂。对于身业腐烂、语业腐烂、意业腐烂的人,他的死亡不会善好,他的命终不会善好。
长者,当心受守护时,身业也受守护,语业也受守护,意业也受守护。对于身业受守护、语业受守护、意业受守护的人,他的身业不会渗漏,语业不会渗漏,意业不会渗漏。对于身业不渗漏、语业不渗漏、意业不渗漏的人,他的身业不会腐烂,语业不会腐烂,意业不会腐烂。对于身业不腐烂、语业不腐烂、意业不腐烂的人,他的死亡会善好,他的命终会善好。
长者,就像一座屋顶良好的尖顶屋,屋顶受守护,椽子受守护,墙壁受守护;屋顶不会渗漏,椽子不会渗漏,墙壁不会渗漏;屋顶不会腐烂,椽子不会腐烂,墙壁不会腐烂。
长者,同样地,当心受守护时,身业也受守护,语业也受守护,意业也受守护。对于身业受守护、语业受守护、意业受守护的人,他的身业不会渗漏,语业不会渗漏,意业不会渗漏。对于身业不渗漏、语业不渗漏、意业不渗漏的人,他的身业不会腐烂,语业不会腐烂,意业不会腐烂。对于身业不腐烂、语业不腐烂、意业不腐烂的人,他的死亡会善好,他的命终会善好。"
第七
8. 瞋恚经

111. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

‘‘Citte , gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Aṭṭhamaṃ.

9. Paṭhamanidānasuttaṃ

112. ‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.

10. Dutiyanidānasuttaṃ



111. 世尊对坐在一旁的给孤独长者说:"长者,当心怀瞋恚时,身业也怀瞋恚,语业也怀瞋恚,意业也怀瞋恚。对于身业怀瞋恚、语业怀瞋恚、意业怀瞋恚的人,他的死亡不会善好,他的命终不会善好。长者,就像一座屋顶不好的尖顶屋,屋顶怀瞋恚,椽子怀瞋恚,墙壁怀瞋恚;长者,同样地,当心怀瞋恚时,身业也怀瞋恚,语业也怀瞋恚,意业也怀瞋恚。对于身业怀瞋恚、语业怀瞋恚、意业怀瞋恚的人,他的死亡不会善好,他的命终不会善好。
长者,当心不怀瞋恚时,身业也不怀瞋恚,语业也不怀瞋恚,意业也不怀瞋恚。对于身业不怀瞋恚、语业不怀瞋恚、意业不怀瞋恚的人,他的死亡会善好,他的命终会善好。长者,就像一座屋顶良好的尖顶屋,屋顶不怀瞋恚,椽子不怀瞋恚,墙壁不怀瞋恚;长者,同样地,当心不怀瞋恚时,身业也不怀瞋恚,语业也不怀瞋恚,意业也不怀瞋恚。对于身业不怀瞋恚、语业不怀瞋恚、意业不怀瞋恚的人,他的死亡会善好,他的命终会善好。"
第八
9. 第一因缘经
112. "诸比丘,有这三种因缘导致业的生起。哪三种?贪是导致业生起的因缘,嗔是导致业生起的因缘,痴是导致业生起的因缘。诸比丘,由贪所造的业,源于贪,以贪为因,以贪为生起,这业是不善的,这业是有过失的,这业有苦果报,这业导致业的生起,不导致业的灭尽。诸比丘,由嗔所造的业,源于嗔,以嗔为因,以嗔为生起,这业是不善的,这业是有过失的,这业有苦果报,这业导致业的生起,不导致业的灭尽。诸比丘,由痴所造的业,源于痴,以痴为因,以痴为生起,这业是不善的,这业是有过失的,这业有苦果报,这业导致业的生起,不导致业的灭尽。诸比丘,这就是导致业生起的三种因缘。
诸比丘,有这三种因缘导致业的生起。哪三种?无贪是导致业生起的因缘,无嗔是导致业生起的因缘,无痴是导致业生起的因缘。诸比丘,由无贪所造的业,源于无贪,以无贪为因,以无贪为生起,这业是善的,这业是无过失的,这业有乐果报,这业导致业的灭尽,不导致业的生起。诸比丘,由无嗔所造的业,源于无嗔,以无嗔为因,以无嗔为生起,这业是善的,这业是无过失的,这业有乐果报,这业导致业的灭尽,不导致业的生起。诸比丘,由无痴所造的业,源于无痴,以无痴为因,以无痴为生起,这业是善的,这业是无过失的,这业有乐果报,这业导致业的灭尽,不导致业的生起。诸比丘,这就是导致业生起的三种因缘。"
第九
10. 第二因缘经

113. ‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā [tadabhinivajjeti, tadabhinivajjetvā (sī. syā. kaṃ.)] cetasā abhinivijjhitvā [abhivirājetvā (sī. syā. kaṃ. pī.)] paññāya ativijjha [abhinivijjha (ka.)] passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Dasamaṃ.

Sambodhavaggo paṭhamo.


113. "诸比丘,有这三种因缘导致业的生起。哪三种?诸比丘,缘于过去的欲贪之处法而生起欲望;诸比丘,缘于未来的欲贪之处法而生起欲望;诸比丘,缘于现在的欲贪之处法而生起欲望。诸比丘,如何缘于过去的欲贪之处法而生起欲望?诸比丘,他以心思维、考察过去的欲贪之处法。当他以心思维、考察过去的欲贪之处法时,欲望生起。欲望生起后,他与那些法相应。诸比丘,我说这是结缚,即心的贪著。诸比丘,这就是如何缘于过去的欲贪之处法而生起欲望。
诸比丘,如何缘于未来的欲贪之处法而生起欲望?诸比丘,他以心思维、考察未来的欲贪之处法。当他以心思维、考察未来的欲贪之处法时,欲望生起。欲望生起后,他与那些法相应。诸比丘,我说这是结缚,即心的贪著。诸比丘,这就是如何缘于未来的欲贪之处法而生起欲望。
诸比丘,如何缘于现在的欲贪之处法而生起欲望?诸比丘,他以心思维、考察现在的欲贪之处法。当他以心思维、考察现在的欲贪之处法时,欲望生起。欲望生起后,他与那些法相应。诸比丘,我说这是结缚,即心的贪著。诸比丘,这就是如何缘于现在的欲贪之处法而生起欲望。诸比丘,这就是导致业生起的三种因缘。
诸比丘,有这三种因缘导致业的生起。哪三种?诸比丘,缘于过去的欲贪之处法而不生起欲望;诸比丘,缘于未来的欲贪之处法而不生起欲望;诸比丘,缘于现在的欲贪之处法而不生起欲望。诸比丘,如何缘于过去的欲贪之处法而不生起欲望?诸比丘,他了知过去的欲贪之处法的未来果报。了知未来果报后,他远离它。远离它后,他以心洞察,以智慧透视。诸比丘,这就是如何缘于过去的欲贪之处法而不生起欲望。
诸比丘,如何缘于未来的欲贪之处法而不生起欲望?诸比丘,他了知未来的欲贪之处法的未来果报。了知未来果报后,他远离它。远离它后,他以心洞察,以智慧透视。诸比丘,这就是如何缘于未来的欲贪之处法而不生起欲望。
诸比丘,如何缘于现在的欲贪之处法而不生起欲望?诸比丘,他了知现在的欲贪之处法的未来果报。了知未来果报后,他远离它。远离它后,他以心洞察,以智慧透视。诸比丘,这就是如何缘于现在的欲贪之处法而不生起欲望。诸比丘,这就是导致业生起的三种因缘。"
第十
正觉品第一


Tassuddānaṃ –

Pubbeva duve assādā, samaṇo ruṇṇapañcamaṃ;

Atitti dve ca vuttāni, nidānāni apare duveti.

这是其摘要：
前面两经论味著，沙门为第五哭泣；
不满足有两经说，另有两经论因缘。


