3. Uruvelavaggo

1. Paṭhamauruvelasuttaṃ

21. Evaṃ me sutaṃ [saṃ. ni. 1.173 āgataṃ] – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Ekamidāhaṃ , bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘dukkhaṃ kho agāravo viharati appatisso. Kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā [garukatvā (sī. pī.)] upanissāya vihareyya’’’nti?

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – aparipūrassa kho ahaṃ sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā sīlasampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

‘‘Aparipūrassa kho ahaṃ samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā samādhisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

‘‘Aparipūrassa kho ahaṃ paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā paññāsampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

‘‘Aparipūrassa kho ahaṃ vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā vimuttisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’nti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃnūnāhaṃ yvāyaṃ [yopāyaṃ (sī. syā. kaṃ. pī.)] dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’’nti.

‘‘Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ bhagavā, evametaṃ sugata! Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya vihariṃsu; yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharissanti; bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharatū’’’ti. Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘‘Ye ca atītā [ye cabbhatītā (sī. pī. ka.)] sambuddhā, ye ca buddhā anāgatā;

Yo cetarahi sambuddho, bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.) saṃ. ni. 

以下是完整的直译：
3. 优楼频罗品
1. 第一优楼频罗经
21. 如是我闻。一时，世尊住舍卫城祇树给孤独园。在那里，世尊呼唤比丘们:"比丘们。"那些比丘回答世尊说:"尊者。"世尊如是说:
"比丘们,有一次我住在优楼频罗,尼连禅河岸边的阿阇波罗尼拘律树下,刚刚证得无上正等正觉。比丘们,当我独处静坐时,心中生起如是思惟:'不恭敬、不顺从是痛苦的。我应该恭敬、尊重哪位沙门或婆罗门,依止他而住呢?'
比丘们,我又想:'为了圆满尚未圆满的戒蕴,我应该恭敬、尊重其他沙门或婆罗门,依止他而住。然而,我在天、魔、梵世界中,在沙门、婆罗门、天、人众中,看不到有任何沙门或婆罗门在戒行上胜过我,值得我恭敬、尊重并依止而住。
为了圆满尚未圆满的定蕴,我应该恭敬、尊重其他沙门或婆罗门,依止他而住。然而,我在天、魔、梵世界中,在沙门、婆罗门、天、人众中,看不到有任何沙门或婆罗门在禅定上胜过我,值得我恭敬、尊重并依止而住。
为了圆满尚未圆满的慧蕴,我应该恭敬、尊重其他沙门或婆罗门,依止他而住。然而,我在天、魔、梵世界中,在沙门、婆罗门、天、人众中,看不到有任何沙门或婆罗门在智慧上胜过我,值得我恭敬、尊重并依止而住。
为了圆满尚未圆满的解脱蕴,我应该恭敬、尊重其他沙门或婆罗门,依止他而住。然而,我在天、魔、梵世界中,在沙门、婆罗门、天、人众中,看不到有任何沙门或婆罗门在解脱上胜过我,值得我恭敬、尊重并依止而住。'
比丘们,我又想:'我何不恭敬、尊重我所证悟的法,依止它而住呢?'
比丘们,这时,娑婆世界主梵天知道我心中的想法,就像强壮的人伸直弯曲的手臂或弯曲伸直的手臂那样迅速,从梵天界消失,出现在我面前。比丘们,娑婆世界主梵天偏袒右肩,右膝着地,向我合掌,对我说:'世尊,正是如此!善逝,正是如此!尊者,过去世的阿罗汉、正等正觉者也是恭敬、尊重法而依止它而住;未来世的阿罗汉、正等正觉者也将恭敬、尊重法而依止它而住;现在世尊、阿罗汉、正等正觉者也请恭敬、尊重法而依止它而住。'娑婆世界主梵天如是说。说完后,他又说:
'过去诸正觉,未来诸佛陀,
现在正等觉,除多人忧患。

1.173] sokanāsano.

‘‘Sabbe saddhammagaruno, vihaṃsu [vihariṃsu (syā. kaṃ.)] viharanti ca;

Athopi viharissanti, esā buddhāna dhammatā.

‘‘Tasmā hi attakāmena [atthakāmena (sī. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhāna sāsana’’nti.

‘‘Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Atha khvāhaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā attano ca patirūpaṃ yvāyaṃ [yopāyaṃ (sabbattha)] dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihāsiṃ. Yato ca kho, bhikkhave, saṅghopi mahattena samannāgato, atha me saṅghepi gāravo’’ti. Paṭhamaṃ.

2. Dutiyauruvelasuttaṃ

22. ‘‘Ekamidāhaṃ , bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhikkhave, te brāhmaṇā maṃ etadavocuṃ – ‘sutaṃ netaṃ [metaṃ (sī. syā. kaṃ. ka.)], bho gotama – na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetīti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’’ti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘nayime [na vata me (sī. pī.), na cayime (syā. kaṃ.), na vatime (?)] āyasmanto jānanti theraṃ vā therakaraṇe vā dhamme’ti. Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā. So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Atha kho so ‘bālo thero’tveva [teva (sī. pī.)] saṅkhaṃ gacchati.

‘‘Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā . So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Atha kho so ‘paṇḍito thero’tveva saṅkhaṃ gacchati.

‘‘Cattārome , bhikkhave, therakaraṇā dhammā. Katame cattāro? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [sātthā sabyañjanā (sī. pī.)] kevalaparipuṇṇaṃ [kevalaparipuṇṇā (sī.)] parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, cattāro therakaraṇā dhammā’’ti.

‘‘Yo uddhatena cittena, samphañca bahu bhāsati;

Asamāhitasaṅkappo, asaddhammarato mago;

Ārā so thāvareyyamhā, pāpadiṭṭhi anādaro.

‘‘Yo ca sīlena sampanno, sutavā paṭibhānavā;

Saññato dhīro dhammesu [saññato dhīradhammesu (sī.), saṃyutto thiradhammesu (syā. kaṃ.)], paññāyatthaṃ vipassati.

‘‘Pāragū sabbadhammānaṃ, akhilo paṭibhānavā;

Pahīnajātimaraṇo, brahmacariyassa kevalī.

‘‘Tamahaṃ vadāmi theroti, yassa no santi āsavā;

Āsavānaṃ khayā bhikkhu, so theroti pavuccatī’’ti. dutiyaṃ;

3. Lokasuttaṃ



以下是完整的直译：
1.173] 除众生忧患。
"一切尊重正法,过去已如是住,
现在亦如是住,未来亦将如是,
此乃诸佛常法。
是故求自利者,欲证大果报者,
当尊重正妙法,忆念诸佛教诲。"
比丘们,娑婆世界主梵天如是说。说完后,向我礼拜,右绕我三匝,就在那里消失了。比丘们,我知道了梵天的请求,也认为这对我自己是适当的,所以我恭敬、尊重我所证悟的法,依止它而住。比丘们,当僧团也具足伟大时,我对僧团也生起了恭敬。"第一经。
2. 第二优楼频罗经
22. "比丘们,有一次我住在优楼频罗,尼连禅河岸边的阿阇波罗尼拘律树下,刚刚证得无上正等正觉。比丘们,这时有许多年老衰迈、高龄耄耋的婆罗门来到我这里。来到后,与我互相问候。寒暄叙旧后,他们坐在一旁。比丘们,坐在一旁的那些婆罗门对我说:'乔达摩先生,我们听说沙门乔达摩不向年老衰迈、高龄耄耋的婆罗门行礼、起立或请坐。乔达摩先生,确实如此。乔达摩先生不向年老衰迈、高龄耄耋的婆罗门行礼、起立或请坐。乔达摩先生,这是不妥当的。'
比丘们,我心想:'这些尊者不知道长老或使人成为长老的法。'比丘们,即使一个人年纪很大,八十岁、九十岁或一百岁,如果他说非时语、不实语、无益语、非法语、非律语,说话不能保密、不合时宜、无根据、无限制、无益处,那么他只能被称为'愚蠢的长老'。
比丘们,即使一个人年轻,头发乌黑,正值青春年华,处在人生的第一阶段,如果他说合时语、真实语、有益语、如法语、如律语,说话能保密、合时宜、有根据、有限制、有益处,那么他就被称为'智慧的长老'。
比丘们,有四种使人成为长老的法。是哪四种?比丘们,在此,比丘持戒,守护波罗提木叉律仪而住,具足正行与行处,对微细的罪过也见怖畏,受持学处而学;多闻、受持所闻、积集所闻,对于那些初善、中善、后善、有义、有文的法,宣说完全圆满清净的梵行,他多闻这样的法,以言语持守,以意念审察,以见解善巧通达;他容易得到四种增上心现法乐住的禅那,不难得到,不艰难得到;由于诸漏尽,他现法自知、作证、具足住于无漏的心解脱、慧解脱。比丘们,这就是四种使人成为长老的法。"
"心高傲自大,多说无义语,
心不得安定,乐于非正法,
远离长老德,邪见无恭敬。
戒行具足者,多闻有辩才,
自制有智慧,法中见义理,
通达一切法,无垢有辩才,
舍离生与死,梵行已圆满。
我说他是长老,诸漏已断尽,
比丘灭尽诸漏,称之为长老。"第二经。
3. 世间经

23. ‘‘Loko , bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho. Lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho. Lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā. Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccati.

‘‘Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccati.

‘‘Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccati.

‘‘Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccati’’.

‘‘Sabbaṃ lokaṃ abhiññāya, sabbaṃ loke yathātathaṃ;

Sabbaṃ lokaṃ [sabbaloka (sī. syā. kaṃ. pī.)] visaṃyutto, sabbaloke anūpayo.

‘‘Sa ve sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭha’ssa paramā santi, nibbānaṃ akutobhayaṃ.

‘‘Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

‘‘Esa so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayī.

‘‘Iti devā manussā ca, ye buddhaṃ saraṇaṃ gatā;

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

‘‘Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te [natthi te (sī. syā. kaṃ. pī.)] paṭipuggalo’’ti. tatiyaṃ;

4. Kāḷakārāmasuttaṃ



以下是完整的直译：
23. "比丘们,如来已完全觉悟世间。如来已从世间解脱。比丘们,如来已完全觉悟世间集。如来已断除世间集。比丘们,如来已完全觉悟世间灭。如来已证得世间灭。比丘们,如来已完全觉悟导向世间灭的道路。如来已修习导向世间灭的道路。
比丘们,在天、魔、梵世界中,在沙门、婆罗门、天、人众中,所有被看见的、听闻的、感知的、认知的、达到的、寻求的、意识所思考的,这一切如来都已完全觉悟。因此称为'如来'。
比丘们,如来在证得无上正等正觉的那一夜,到他在无余依涅槃界般涅槃的那一夜,在这期间所说、所谈、所指示的,一切都是如实,不会有别。因此称为'如来'。
比丘们,如来如其所说而行,如其所行而说。如是,如其所说而行,如其所行而说。因此称为'如来'。
比丘们,在天、魔、梵世界中,在沙门、婆罗门、天、人众中,如来是征服者,不被征服,是全见者,自在者。因此称为'如来'。"
"遍知一切世间,如实知世间相,
超脱一切世间,不著一切世间。
彼实一切胜者,解脱一切系缚,
证得最上寂静,无畏涅槃境界。
彼漏尽觉者佛,无忧断诸疑惑,
断尽一切业报,解脱诸依灭尽。
彼即是世尊佛,彼是无上狮子,
于天人世界中,转无上梵轮者。
是故天与人等,归依于彼佛陀,
集会礼敬彼尊,伟大无畏圣者。
调御中最胜者,寂静中仙人尊,
解脱中最上者,度脱中最胜者。
如是礼敬彼尊,伟大无畏圣者,
天人世界之中,无有与彼等者。"第三经。
4. 迦罗迦兰经

24. Ekaṃ samayaṃ bhagavā sākete viharati kāḷakārāme [koḷikārāme (ka.)]. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yaṃ , bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ. Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.

‘‘Yaṃ , bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.

‘‘Yaṃ, bhikkhave…pe… tamahaṃ jānāmi ca na ca jānāmīti vadeyyaṃ, taṃpassa [taṃ pissa (syā. kaṃ.), taṃ mamassa (ka.)] tādisameva.

‘‘Yaṃ, bhikkhave…pe… tamahaṃ neva jānāmi na na jānāmīti vadeyyaṃ, taṃ mamassa kali.

‘‘Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati; sutvā sotabbaṃ, sutaṃ na maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati; mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati; viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati. Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī [tādisova tādī (syā. kaṃ.), tādise yeva tādī (pī.), tādīyeva tādīyevekā (ka.)]. Tamhā ca pana tādimhā [tāditamhā (sī. pī.)] añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’’ti.

‘‘Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā,

Ajjhositaṃ saccamutaṃ paresaṃ;

Na tesu tādī sayasaṃvutesu,

Saccaṃ musā vāpi paraṃ daheyya.

‘‘Etañca sallaṃ paṭikacca [paṭigacca (sī. pī.)] disvā,

Ajjhositā yattha pajā visattā;

Jānāmi passāmi tatheva etaṃ,

Ajjhositaṃ natthi tathāgatāna’’nti. catutthaṃ;

5. Brahmacariyasuttaṃ

25. ‘‘Nayidaṃ , bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na itivādappamokkhānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthaṃ pahānatthaṃ virāgatthaṃ nirodhattha’’nti.

‘‘Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ;

Esa maggo mahantehi [mahattebhi (ka.) itivu. 35], anuyāto mahesibhi.

‘‘Ye ca taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino’’ti. pañcamaṃ;

6. Kuhasuttaṃ

26.[itivu. 108 itivuttakepi] ‘‘Ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave , bhikkhū imasmā dhammavinayā, na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantī’’ti.

[itivu. 108 itivuttakepi] ‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’ti. chaṭṭhaṃ;

7. Santuṭṭhisuttaṃ



以下是完整的直译：
24. 一时,世尊住在娑祇陀的迦罗迦兰园。在那里,世尊呼唤比丘们:"比丘们。"那些比丘回答世尊说:"尊者。"世尊如是说:
"比丘们,在天、魔、梵世界中,在沙门、婆罗门、天、人众中,所有被看见的、听闻的、感知的、认知的、达到的、寻求的、意识所思考的,这一切我都知道。
比丘们,在天、魔、梵世界中,在沙门、婆罗门、天、人众中,所有被看见的、听闻的、感知的、认知的、达到的、寻求的、意识所思考的,这一切我都已证知。这些如来已知,如来不执着。
比丘们,在天、魔、梵世界中,在沙门、婆罗门、天、人众中,所有被看见的、听闻的、感知的、认知的、达到的、寻求的、意识所思考的,如果我说我不知道,那就是我的妄语。
比丘们,......如果我说我既知道又不知道,那也是一样的。
比丘们,......如果我说我既不知道也不是不知道,那就是我的过失。
因此,比丘们,如来对于所见之物,不认为是所见,不认为是未见,不认为是应见,不认为有见者;对于所闻之物,不认为是所闻,不认为是未闻,不认为是应闻,不认为有闻者;对于所感知之物,不认为是所感知,不认为是未感知,不认为是应感知,不认为有感知者;对于所认知之物,不认为是所认知,不认为是未认知,不认为是应认知,不认为有认知者。因此,比丘们,如来对于所见、所闻、所感知、所认知的法,就是如此这般。我说,没有比这更高尚、更殊胜的了。"
"凡所见闻觉知,
他人执为真实,
如来不执如是,
于诸自制者中,
不说真亦不妄。
预见此箭已拔,
众生所执著处,
我知我见如是,
如来无所执著。"第四经。
5. 梵行经
25. "比丘们,这梵行不是为了欺骗人而修,不是为了谄媚人而修,不是为了利养、恭敬、名声而修,不是为了辩论胜利而修,不是为了'让人们知道我'而修。比丘们,这梵行是为了防护、断除、离欲、灭尽而修。"
"为防护断除故,梵行非传闻,
世尊所宣说,趣向涅槃道,
此道诸大士,大仙所随行  
依佛所教导,如实而修行,
必能作苦边,奉行师教者。"第五经。
6. 欺诈经
26. "比丘们,那些欺诈、顽固、谄媚、狡猾、傲慢、心不安定的比丘,他们不是我的弟子。比丘们,这些比丘已经离开了这法与律,他们在这法与律中不能增长、茂盛、广大。比丘们,那些不欺诈、不谄媚、坚定、不顽固、心善安定的比丘,他们才是我的弟子。比丘们,这些比丘没有离开这法与律,他们在这法与律中能增长、茂盛、广大。"
"欺诈顽固谄媚狡,
傲慢心不得安定,
彼等不能于法中,
增长正觉所说法。
不欺不谄心坚定,
不顽固善得安定,
彼等能于法中增,
正觉所说之妙法。"第六经。
7. 知足经

27. ‘‘Cattārimāni , bhikkhave, appāni ca [ceva (ka.)] sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca , tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti [sāmaññanti (ka.)] vadāmī’’ti.

‘‘Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

‘‘Ye cassa dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa sikkhato’’ti. sattamaṃ;

8. Ariyavaṃsasuttaṃ

28. ‘‘Cattārome , bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame cattāro? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, no [na (dī. ni. 3.309)] paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti , no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

‘‘Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato; tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

‘‘Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati. Taṃ kissa hetu? Aratiratisaho hi, bhikkhave, dhīro’’ti.

‘‘Nārati sahati dhīraṃ [vīraṃ (sī.)], nārati dhīraṃ sahati;

Dhīrova aratiṃ sahati, dhīro hi aratissaho.

‘‘Sabbakammavihāyīnaṃ , panuṇṇaṃ [paṇunnaṃ (?)] ko nivāraye;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. aṭṭhamaṃ;

9. Dhammapadasuttaṃ



以下是完整的直译：
27. "比丘们,有四种东西既少又易得,而且无可指责。是哪四种?比丘们,粪扫衣是衣服中既少又易得,而且无可指责的。比丘们,乞食是食物中既少又易得,而且无可指责的。比丘们,树下住处是住所中既少又易得,而且无可指责的。比丘们,陈弃药是药品中既少又易得,而且无可指责的。比丘们,这就是四种既少又易得,而且无可指责的东西。比丘们,当比丘以少量易得之物知足时,我说这是沙门生活的一个特质。"
"知足于无可指责,
少量而又易得物,
不因住处衣饮食,
心生烦恼不受障。
已说沙门生活法,
相应而能获得者,
知足不放逸学习,
此为沙门生活法。"第七经。
8. 圣种经
28. "比丘们,有四种圣种,是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。是哪四种?比丘们,在此,比丘以任何衣服知足,赞叹以任何衣服知足,不为衣服而作不适当的寻求,得不到衣服不忧虑,得到衣服也不贪著、不迷恋、不执着,见到过患,有出离的智慧而受用;以这种以任何衣服知足的态度,既不抬高自己,也不贬低他人。比丘们,在这方面谁是熟练的、不懒惰的、正知的、正念的,就称他为安住于古老的、最初的圣种的比丘。
再者,比丘们,比丘以任何乞食知足,赞叹以任何乞食知足,不为乞食而作不适当的寻求,得不到乞食不忧虑,得到乞食也不贪著、不迷恋、不执着,见到过患,有出离的智慧而受用;以这种以任何乞食知足的态度,既不抬高自己,也不贬低他人。比丘们,在这方面谁是熟练的、不懒惰的、正知的、正念的,就称他为安住于古老的、最初的圣种的比丘。
再者,比丘们,比丘以任何住处知足,赞叹以任何住处知足,不为住处而作不适当的寻求,得不到住处不忧虑,得到住处也不贪著、不迷恋、不执着,见到过患,有出离的智慧而受用;以这种以任何住处知足的态度,既不抬高自己,也不贬低他人。比丘们,在这方面谁是熟练的、不懒惰的、正知的、正念的,就称他为安住于古老的、最初的圣种的比丘。
再者,比丘们,比丘乐于修习,喜欢修习,乐于断除,喜欢断除;以这种乐于修习、喜欢修习、乐于断除、喜欢断除的态度,既不抬高自己,也不贬低他人。比丘们,在这方面谁是熟练的、不懒惰的、正知的、正念的,就称他为安住于古老的、最初的圣种的比丘。比丘们,这就是四种圣种,是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。
比丘们,具足这四种圣种的比丘,即使住在东方,也能克服不乐,不被不乐所克服;即使住在西方,也能克服不乐,不被不乐所克服;即使住在北方,也能克服不乐,不被不乐所克服;即使住在南方,也能克服不乐,不被不乐所克服。为什么呢?比丘们,因为智者能克服乐与不乐。"
"不乐不能胜智者,不乐不能克智者,
智者能克服不乐,智者能胜不乐故。
谁能阻止舍诸业,如纯金谁能诽谤,
诸天赞叹梵天赞,此人值得称赞者。"第八经。
9. 法句经

29. ‘‘Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

‘‘Abyāpādo, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

‘‘Sammāsati , bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

‘‘Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī’’ti.

‘‘Anabhijjhālu vihareyya, abyāpannena cetasā;

Sato ekaggacittassa [ekaggacittāyaṃ (ka.)], ajjhattaṃ susamāhito’’ti. navamaṃ;

10. Paribbājakasuttaṃ



以下是完整的直译：
29. "比丘们,有四种法句是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。是哪四种?比丘们,无贪是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。
比丘们,无瞋是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。
比丘们,正念是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。
比丘们,正定是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。比丘们,这就是四种最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。"
"应住无贪心,以无瞋恚心,
正念一境心,内心善等持。"第九经。
10. 游行者经

30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre [sappiniyā tīre (sī. pī.), sippiniyā tīre (syā. kaṃ.), sippiniyā nadiyā tīre (ka.)] paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

‘‘Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ…pe… sammāsati, paribbājakā, dhammapadaṃ…pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho , paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

‘‘Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā [vādānuvādā gārayhaṃ ṭhānaṃ (ma. ni. 3.8)] āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi [ye ca (ma. ni. 

以下是完整的直译：
30. 一时,世尊住在王舍城(现在的拉杰吉尔)耆阇崛山。那时,许多著名的游行者住在斯比尼卡河岸的游行者园林,如安那巴罗、瓦拉达罗、沙库卢达伊等游行者,以及其他著名的游行者。傍晚时分,世尊从独处起来,走向斯比尼卡河岸的游行者园林。到达后,坐在准备好的座位上。坐下后,世尊对那些游行者说:
"游行者们,有四种法句是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。是哪四种?游行者们,无贪是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。游行者们,无瞋是......游行者们,正念是......游行者们,正定是最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。游行者们,这就是四种最初的、长久的、传统的、古老的、纯粹的、从未被混杂的法句,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所诽谤。
游行者们,如果有人这样说:'我要否定这无贪的法句,而宣称有一个贪欲炽盛、对欲乐有强烈贪著的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'游行者们,他否定无贪的法句而宣称有一个贪欲炽盛、对欲乐有强烈贪著的沙门或婆罗门,这是不可能的。
游行者们,如果有人这样说:'我要否定这无瞋的法句,而宣称有一个心怀瞋恨、意念恶毒的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'游行者们,他否定无瞋的法句而宣称有一个心怀瞋恨、意念恶毒的沙门或婆罗门,这是不可能的。
游行者们,如果有人这样说:'我要否定这正念的法句,而宣称有一个失念、不正知的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'游行者们,他否定正念的法句而宣称有一个失念、不正知的沙门或婆罗门,这是不可能的。
游行者们,如果有人这样说:'我要否定这正定的法句,而宣称有一个心不定、心散乱的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'游行者们,他否定正定的法句而宣称有一个心不定、心散乱的沙门或婆罗门,这是不可能的。
游行者们,如果有人认为这四种法句应该被诽谤、被否定,他在现世就会遭受四种应受指责的非难。哪四种?如果他诽谤、否定无贪的法句,那些

3.142-143)] abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.

‘‘Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti . Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā [vassabhiññā (ka.) saṃ. ni. 3.62 passitabbaṃ] ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosanaupārambhabhayā’’ti [upavādabhayāti (ka.) ma. ni. 3.150; saṃ. ni. 

以下是完整的直译：
贪欲炽盛、对欲乐有强烈贪著的沙门婆罗门反而会被他尊敬、赞叹。如果他诽谤、否定无瞋的法句,那些心怀瞋恨、意念恶毒的沙门婆罗门反而会被他尊敬、赞叹。如果他诽谤、否定正念的法句,那些失念、不正知的沙门婆罗门反而会被他尊敬、赞叹。如果他诽谤、否定正定的法句,那些心不定、心散乱的沙门婆罗门反而会被他尊敬、赞叹。
**者们,如果有人认为这四种法句应该被诽谤、被否定,他在现世就会遭受这四种应受指责的非难。者们,即使是那些乌卡拉人、瓦萨巴尼亚人,持无因论、无作用论、虚无论的者,他们也不认为这四种法句应该被诽谤、被否定。为什么?因为他们害怕受到诽谤、憎恨、责难。"

3.62 passitabbaṃ].

‘‘Abyāpanno sadā sato, ajjhattaṃ susamāhito;

Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī’’ti. dasamaṃ;

Uruvelavaggo tatiyo.

Tassuddānaṃ –

Dve uruvelā loko kāḷako [koḷiko (ka.)], brahmacariyena pañcamaṃ;

Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.

以下是完整的直译：
"常无瞋恚具正念,内心善得等持者,
修学无贪之学处,称为不放逸之人。"第十经。
优楼频罗品第三。
其摄颂：
两优楼频罗 世间迦罗迦
梵行为第五 欺诈与知足
圣种与法句 游行者为十


