4. Cakkavaggo

1. Cakkasuttaṃ

31. ‘‘Cattārimāni , bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo [sappurisūpassayo (sī. syā. kaṃ. pī.)], attasammāpaṇidhi, pubbe ca katapuññatā – imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesū’’ti.

‘‘Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī’’ti. paṭhamaṃ;

2. Saṅgahasuttaṃ

32. ‘‘Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā – imāni kho, bhikkhave, cattāri saṅgahavatthūnī’’ti.

‘‘Dānañca peyyavajjañca [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ], atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

‘‘Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

‘‘Yasmā ca saṅgahā [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ] ete, samavekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te’’ti. dutiyaṃ;

3. Sīhasuttaṃ

33. ‘‘Sīho , bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisā anuviloketi. Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti. Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā [udakaṃ udakāsayā (ka.) saṃ. ni. 3.78; paṭi. ma. aṭṭha. 1.1.37 passitabbaṃ] pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti . Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.

‘‘Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti – ‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho [sakkāyassa atthaṅgamo (aṭṭha., saṃ. ni. 3.78) ‘‘sakkāyanirodhagāminī’’ti pacchimapadaṃ pana passitabbaṃ], iti sakkāyanirodhagāminī paṭipadā’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha; addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha; asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvo’’ti.

‘‘Yadā buddho abhiññāya, dhammacakkaṃ pavattayī;

Sadevakassa lokassa, satthā appaṭipuggalo.

‘‘Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

‘‘Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevi’taremigā.

‘‘Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino’’ti [saṃ. ni. 3.78]. tatiyaṃ;

4. Aggappasādasuttaṃ

34. ‘‘Cattārome, bhikkhave, aggappasādā. Katame cattāro? Yāvatā, bhikkhave, sattā apadā vā dvipadā [dipadā (sī. pī.) a. ni. 

以下是对原文的完整直译：
4. 轮品
1. 轮经
"比丘们，有四种轮，具备这些轮的天人四轮转动，具备这些轮的天人不久就能在财富上达到伟大和丰盛。哪四种呢？住在适宜的地方、亲近善人、正确地安立自己、过去所作的善业 - 比丘们，这就是四种轮，具备这些轮的天人四轮转动，具备这些轮的天人不久就能在财富上达到伟大和丰盛。"
"居住在适宜的地方，结交高尚的朋友，
正确地安立自己，过去曾行善业的人；
谷物、财富、名声、声誉，以及快乐，这些都会增长。"
第一经
2. 摄受经
"比丘们，有四种摄受事。哪四种呢？布施、爱语、利行、同事 - 比丘们，这就是四种摄受事。"
"布施和爱语，以及在此的利行；
在各种情况下的同事，都是恰当的；
这些在世间是摄受，如同行进中车轮的轴心。
若没有这些摄受，母亲不会因孩子
而得到尊敬或供养，父亲也不会因孩子而得到。
因为智者考虑到这些摄受，
所以他们达到伟大，并受到赞美。"
第二经
3. 狮子经
"比丘们，狮子百兽之王在傍晚时分从栖处出来。出来后伸展身体。伸展后环顾四方。环顾四方后发出三声狮子吼。发出三声狮子吼后出去觅食。比丘们，那些听到狮子百兽之王吼叫声的动物，大多陷入恐惧、震惊、惊恐。洞穴栖息的进入洞穴，水中栖息的进入水中，森林栖息的进入森林，飞鸟则飞向空中。比丘们，即使是在村镇王城中被牢固皮带绑住的王家大象，也会挣断那些绳索，恐惧地排泄粪尿，逃向四方。比丘们，狮子百兽之王对其他动物有如此大的威力，如此大的威势，如此大的威能。
同样地，比丘们，当如来出现于世，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊时，他宣说法：'这是有身，这是有身集，这是有身灭，这是趣向有身灭的道路。'比丘们，即使是那些长寿、容貌美好、多享快乐、长久住在高处宫殿中的天神，听到如来的说法后，大多也会陷入恐惧、震惊、惊恐：'原来我们是无常的，却以为自己是常的；原来我们是不稳固的，却以为自己是稳固的；原来我们是非恒常的，却以为自己是恒常的。原来我们是无常的、不稳固的、非恒常的，包含在有身之中。'比丘们，如来对包括天界在内的世间有如此大的威力，如此大的威势，如此大的威能。"
"当佛以证知转法轮时，
他是包括天界在内世间的导师，无与伦比。
他说明有身及其灭尽，以及有身的生起；
还有那趣向苦灭的八支圣道。
即使是长寿的天神，容貌美好、有名声的，
也会恐惧惊慌，如其他动物听到狮子吼。
他们尚未超越有身，'原来我们是无常的'，
听到阿罗汉的话语，那位已解脱、如如不动者。"
第三经
4. 最上净信经
"比丘们，有四种最上净信。哪四种呢？比丘们，就所有无足、两足、

5.32; itivu. 90] vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

‘‘Yāvatā , bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye , bhikkhave, saṅghe pasannā , agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, cattāro aggappasādā’’ti.

‘‘Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

‘‘Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

‘‘Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

‘‘Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī’’ti [itivu. 90]. catutthaṃ;

5. Vassakārasuttaṃ



5.32;
"四足、多足的众生,有色或无色,有想或无想或非想非非想,如来被称为其中最上者,是阿罗汉、正等正觉。比丘们,对佛有净信者,是对最上者有净信。对最上者有净信者,会得最上的果报。
比丘们,就所有有为法而言,八支圣道被称为其中最上。比丘们,对八支圣道有净信者,是对最上者有净信。对最上者有净信者,会得最上的果报。
比丘们,就所有有为法和无为法而言,离欲被称为其中最上,也就是消除憍慢、止息渴爱、根除执着、断绝轮回、灭尽贪爱、离欲、寂灭、涅槃。比丘们,对离欲法有净信者,是对最上者有净信。对最上者有净信者,会得最上的果报。
比丘们,就所有僧团或团体而言,如来的声闻僧团被称为其中最上,也就是四双八辈,这是世尊的声闻僧团,值得供养、值得款待、值得布施、值得合掌,是世间无上的福田。比丘们,对僧团有净信者,是对最上者有净信。对最上者有净信者,会得最上的果报。比丘们,这就是四种最上净信。"
"对最上者有净信,了知最上法,
对最上佛有净信,无上应供养者。
对最上法有净信,离欲寂静安乐,
对最上僧有净信,无上福田。
布施最上者,最上福德增长,
最上寿命、容色、名声、声誉、快乐、力量。
智者施予最上者,专注于最上法,
无论生为天或人,达到最上处而欢喜。"
第四经
5. 雨季经

35. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

‘‘Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema . Katamehi catūhi? Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa tassa tasseva kho pana bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Sace me [sace pana me (sī. ka.), sace me pana (pī.)], bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo’’ti.

‘‘Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi . Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. Katamehi catūhi? Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahussa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Iti cetovasippatto hoti vitakkapathe. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī’’ti.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena. Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī . Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

‘‘Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca, tyāhaṃ byākarissāmi – ‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi , yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’’’ti.


35. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栖鼠处。那时,摩揭陀国大臣雨季婆罗门来到世尊所在之处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的摩揭陀国大臣雨季婆罗门对世尊如是说:
"乔达摩先生,我们认为具备四种法的人是大智慧、大人物。哪四种呢?在此,乔达摩先生,他是多闻者,对所闻之事能知其义:'这是此语的意思,这是此语的意思'。他有记忆力,能记住、忆起很久以前所做、所说的事。对于在家人应做的事,他是熟练的、不懒惰的,具备思考和分析的能力,能够做好、安排好。乔达摩先生,我们认为具备这四种法的人是大智慧、大人物。如果乔达摩先生认为应当随喜,请随喜;如果认为应当反对,请反对。"
"婆罗门,我既不随喜也不反对你。婆罗门,我认为具备四种法的人是大智慧、大人物。哪四种呢?在此,婆罗门,他为多数人的利益和快乐而实践;他使许多人安住于圣者的方法,也就是善法、善巧法。他想要思考什么就能思考什么,不想要思考什么就不思考什么;他想要思维什么就能思维什么,不想要思维什么就不思维什么。如此,他在思路上得到自在。他能随意、轻易、不费力地获得四种增上心的现法乐住。他因诸漏尽,于现法中自证知、作证、具足住于无漏的心解脱、慧解脱。婆罗门,我既不随喜也不反对你。婆罗门,我认为具备这四种法的人是大智慧、大人物。"
"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!乔达摩先生说得太好了。乔达摩先生,我们认为您具备这四种法;因为乔达摩先生为多数人的利益和快乐而实践;您使许多人安住于圣者的方法,也就是善法、善巧法。乔达摩先生想要思考什么就能思考什么,不想要思考什么就不思考什么;您想要思维什么就能思维什么,不想要思维什么就不思维什么。乔达摩先生在思路上得到自在。乔达摩先生能随意、轻易、不费力地获得四种增上心的现法乐住。乔达摩先生因诸漏尽,于现法中自证知、作证、具足住于无漏的心解脱、慧解脱。"
"婆罗门,你确实说了直接、针对性的话。然而,我还是要向你解释:'婆罗门,我为多数人的利益和快乐而实践;我使许多人安住于圣者的方法,也就是善法、善巧法。婆罗门,我想要思考什么就能思考什么,不想要思考什么就不思考什么;我想要思维什么就能思维什么,不想要思维什么就不思维什么。婆罗门,我在思路上得到自在。婆罗门,我能随意、轻易、不费力地获得四种增上心的现法乐住。婆罗门,我因诸漏尽,于现法中自证知、作证、具足住于无漏的心解脱、慧解脱。'"


‘‘Yo vedi sabbasattānaṃ, maccupāsappamocanaṃ;

Hitaṃ devamanussānaṃ, ñāyaṃ dhammaṃ pakāsayi;

Yaṃ ve disvā ca sutvā ca, pasīdanti bahū janā [pasīdati bahujjano (sī. syā. kaṃ. pī.)].

‘‘Maggāmaggassa kusalo, katakicco anāsavo;

Buddho antimasārīro [antimadhārito (ka.)], ‘‘(mahāpañño) [( ) syā. potthake natthi] mahāpurisoti vuccatī’’ti. pañcamaṃ;

6. Doṇasuttaṃ

36. Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; disvānassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Na vatimāni manussabhūtassa padāni bhavissantī’’ti!! Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ [yatindriyaṃ (mahāva. 257)] nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca –

‘‘Devo no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, devo bhavissāmī’’ti. ‘‘Gandhabbo no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’’ti. ‘‘Yakkho no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’’ti. ‘‘Manusso no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’’ti.

‘‘‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi. ‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. ‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. ‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi. Atha ko carahi bhavaṃ bhavissatī’’ti?

‘‘Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ… yakkho bhaveyyaṃ… manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena; evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena. Buddhoti maṃ, brāhmaṇa, dhārehī’’ti.

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā.

‘‘Puṇḍarīkaṃ yathā vaggu, toyena nupalippati [nupalimpati (ka.)];

Nupalippāmi [nupalimpāmi (ka.)] lokena, tasmā buddhosmi brāhmaṇā’’ti. chaṭṭhaṃ;

7. Aparihāniyasuttaṃ



"他了知一切众生,解脱死亡的罗网;
宣说有益于天人的,正确的法;
许多人见到和听到他后,生起净信。
他善巧于道与非道,已完成所作,无漏,
佛陀具有最后身,被称为大智慧、大人物。"
第五经
6. 陀那经
36. 一时,世尊在郁伽罗(Ukkaṭṭha)和舍多毗耶(Setabya)之间的大路上行走。陀那婆罗门也在郁伽罗和舍多毗耶之间的大路上行走。陀那婆罗门看到世尊足下有千辐轮相,有轮辋、轮毂,各方面都圆满具足;看到后他想:"太奇妙了,太不可思议了!这些脚印一定不是人类的!"于是世尊离开大路,在一棵树下坐下,结跏趺坐,身体正直,建立起面前的正念。陀那婆罗门跟随世尊的脚印,看到世尊坐在一棵树下,庄严令人生信,诸根寂静,内心平静,达到最高的调御与寂静,调伏自己,守护诸根,如龙象。看到后走近世尊;走近后对世尊说:
"尊者是天神吗?" "婆罗门,我不是天神。" "尊者是乾闼婆吗?" "婆罗门,我不是乾闼婆。" "尊者是夜叉吗?" "婆罗门,我不是夜叉。" "尊者是人类吗?" "婆罗门,我不是人类。"
"当被问'尊者是天神吗?'时,你回答'婆罗门,我不是天神。'当被问'尊者是乾闼婆吗?'时,你回答'婆罗门,我不是乾闼婆。'当被问'尊者是夜叉吗?'时,你回答'婆罗门,我不是夜叉。'当被问'尊者是人类吗?'时,你回答'婆罗门,我不是人类。'那么尊者到底是什么呢?"
"婆罗门,如果我有未断除的漏而成为天神,那些漏已被我断除,根除,如截断多罗树头,成为非有,未来不再生起。婆罗门,如果我有未断除的漏而成为乾闼婆...夜叉...人类,那些漏已被我断除,根除,如截断多罗树头,成为非有,未来不再生起。婆罗门,就像青莲花、红莲花或白莲花生于水中,长于水中,超出水面而住,不被水沾染;同样地,婆罗门,我生于世间,长于世间,超越世间而住,不被世间所染。婆罗门,你应当记住我是佛陀。"
"那些能使我转生为天神,或成为飞行的乾闼婆,
或使我成为夜叉,或脱离人性的漏,
对我来说已经灭尽,被破坏,被根除。
如同美丽的白莲花,不被水沾染;
我不被世间所染,因此,婆罗门,我是佛陀。"
第六经
7. 不衰退经

37. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

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

‘‘Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

‘‘Kathañca , bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

‘‘Kathañca , bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti , pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

‘‘Sīle patiṭṭhito bhikkhu, indriyesu ca saṃvuto;

Bhojanamhi ca mattaññū, jāgariyaṃ anuyuñjati.

‘‘Evaṃ vihārī ātāpī, ahorattamatandito;

Bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā.

‘‘Appamādarato bhikkhu, pamāde bhayadassi vā [bhayadassāvī (ka.) dha. pa. 32 dhammapadepi];

Abhabbo parihānāya, nibbānasseva santike’’ti. sattamaṃ;

8. Patilīnasuttaṃ



37. "比丘们,具备四法的比丘不可能衰退,只会接近涅槃。哪四法?在此,比丘们,比丘具足戒行,守护诸根门,饮食知量,专注警寤。
比丘们,比丘如何具足戒行?在此,比丘们,比丘持戒,守护波罗提木叉律仪而住,具足正行与行处,对微细的罪过也见到危险,受持学处而学习。比丘们,这就是比丘具足戒行。
比丘们,比丘如何守护诸根门?在此,比丘们,比丘以眼见色时不取相,不取细相。因为若不守护眼根而住,贪忧等恶不善法就会流入,为了防护它而实践,守护眼根,在眼根上达到防护。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时不取相,不取细相。因为若不守护意根而住,贪忧等恶不善法就会流入,为了防护它而实践,守护意根,在意根上达到防护。比丘们,这就是比丘守护诸根门。
比丘们,比丘如何饮食知量?在此,比丘们,比丘如理思维而食用食物 - '不为嬉戏,不为骄慢,不为装饰,不为庄严;只是为了这个身体的存续、维持,为了止息伤害,为了资助梵行。如此我将消除旧的感受,不生起新的感受,我将存活,无过且安住。'比丘们,这就是比丘饮食知量。
比丘们,比丘如何专注警寤?在此,比丘们,比丘在白天经行、坐禅,净化心中的障碍法;在初夜经行、坐禅,净化心中的障碍法;在中夜右侧卧如狮子,一足叠一足,具念正知,心中作意起身想;在后夜起身,经行、坐禅,净化心中的障碍法。比丘们,这就是比丘专注警寤。比丘们,具备这四法的比丘不可能衰退,只会接近涅槃。"
"比丘安住于戒,守护诸根,
饮食知量,专注警寤。
如此精进不懈,日夜勤勉,
修习善法,为达安稳。
乐于不放逸的比丘,见放逸的危险,
不可能衰退,只会接近涅槃。"
第七经
8. 隐退经

38. ‘‘Panuṇṇapaccekasacco [paṇunnapaccekasacco (?)], bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati. Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā; sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

‘‘Kathañca , bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

‘‘Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

‘‘Kathañca, bhikkhave, bhikkhu patilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hoti. Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatī’’ti.

[itivu. 55 itivuttakepi] ‘‘Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

[itivu. 55 itivuttakepi] ‘‘Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā.

‘‘Sa ve santo sato bhikkhu, passaddho aparājito;

Mānābhisamayā buddho, patilīnoti vuccatī’’ti. aṭṭhamaṃ;

9. Ujjayasuttaṃ

39. Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo yaññaṃ vaṇṇetī’’ti ? ‘‘Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

‘‘Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā’’ti.

‘‘Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ ;

Mahāyaññā mahārambhā [sammāpāsaṃ vājapeyyaṃ; niraggaḷaṃ mahārambhā (pī.) saṃ. ni. 1.120], na te honti mahapphalā.

‘‘Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

‘‘Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare [nājeḷakā ca gāvo ca, vividhā yattha haññare (syā. kaṃ.)];

Tañca sammaggatā yaññaṃ, upayanti mahesino.

‘‘Etaṃ [evaṃ (syā. kaṃ.)] yajetha medhāvī, eso yañño mahapphalo;

Etaṃ [evaṃ (syā. kaṃ. ka.)] hi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā’’ti. navamaṃ;

10. Udāyīsuttaṃ



38. "比丘们,一位比丘被称为'已舍弃个别真理、平等寻求、身行已轻安、隐退',是因为他已舍弃个别真理。比丘们,比丘如何已舍弃个别真理?在此,比丘们,比丘对于各种沙门婆罗门的各种个别真理,如'世界是常'或'世界是无常',或'世界有边'或'世界无边',或'命即是身'或'命异身异',或'如来死后存在'或'如来死后不存在',或'如来死后既存在又不存在',或'如来死后既非存在又非不存在';所有这些都被舍弃、抛弃、放下、吐出、解脱、断除、遣离。比丘们,这就是比丘已舍弃个别真理。
比丘们,比丘如何平等寻求?在此,比丘们,比丘已断除对欲的寻求,已断除对有的寻求,对梵行的寻求已平息。比丘们,这就是比丘平等寻求。
比丘们,比丘如何身行已轻安?在此,比丘们,比丘舍乐舍苦,先前的喜忧已灭,进入不苦不乐、舍念清净的第四禅而住。比丘们,这就是比丘身行已轻安。
比丘们,比丘如何隐退?在此,比丘们,比丘的我慢已断除,根除,如截断多罗树头,成为非有,未来不再生起。比丘们,这就是比丘隐退。比丘们,一位比丘被称为'已舍弃个别真理、平等寻求、身行已轻安、隐退'。"
"对欲的寻求、对有的寻求,以及对梵行的寻求;
如此执着真理,建立在见解之上。
对于离一切贪欲、因爱尽而解脱者,
寻求已遣离,见解的立足点已铲除。
他实在是寂静、具念的比丘,轻安、不可征服,
因彻底了知我慢而觉悟,被称为隐退。"
第八经
9. 优阇耶经
39. 那时,优阇耶婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的优阇耶婆罗门对世尊如是说:"乔达摩先生也赞美祭祀吗?" "婆罗门,我不赞美所有的祭祀,但我也不是不赞美所有的祭祀。婆罗门,像这样的祭祀中杀牛、杀羊羔、杀鸡猪,各种生命遭到杀害;婆罗门,这样有害的祭祀我不赞美。为什么?婆罗门,阿罗汉或已入阿罗汉道者不会参与这样有害的祭祀。
但是,婆罗门,像这样的祭祀中不杀牛、不杀羊羔、不杀鸡猪,各种生命不遭杀害;婆罗门,这样无害的祭祀我赞美,也就是经常布施、家族祭祀。为什么?婆罗门,阿罗汉或已入阿罗汉道者会参与这样无害的祭祀。"
"马祭、人祭、投木祭、饮祭、无遮大施,
这些大祭祀、大伤害,不会有大果报。
在那里杀羊羔和牛,以及各种生命;
正道行者、大仙人不会参与那样的祭祀。
但那些无害的祭祀,常常按家族传统举行,
不杀羊羔和牛,也不杀各种生命;
正道行者、大仙人会参与那样的祭祀。
智者应举行这样的祭祀,这种祭祀有大果报;
对举行这种祭祀的人来说,会更好而不会更坏;
祭祀会广大,诸天也会欢喜。"
第九经
10. 优陀夷经

40. Atha kho udāyī [udāyi (sabbattha)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo yaññaṃ vaṇṇetī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

‘‘Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi , yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā’’ti.

‘‘Abhisaṅkhataṃ nirārambhaṃ, yaññaṃ kālena kappiyaṃ;

Tādisaṃ upasaṃyanti, saññatā brahmacārayo.

‘‘Vivaṭacchadā [vivattacchadā (sī. pī.), vivaṭṭacchadā (ka.)] ye loke, vītivattā kulaṃ gatiṃ;

Yaññametaṃ pasaṃsanti, buddhā yaññassa [puññassa (syā. kaṃ. pī.)] kovidā.

‘‘Yaññe vā yadi vā saddhe, habyaṃ [havyaṃ (sī. pī.), huññaṃ (syā. kaṃ.)] katvā yathārahaṃ;

Pasannacitto yajati [pasannacittā yajanti (ka.)], sukhette brahmacārisu.

‘‘Suhutaṃ suyiṭṭhaṃ suppattaṃ [sampattaṃ (syā. kaṃ. ka.)], dakkhiṇeyyesu yaṃ kataṃ;

Yañño ca vipulo hoti, pasīdanti ca devatā.

‘‘Evaṃ [etaṃ (ka.) a. ni. 

40. 那时,优陀夷婆罗门来到世尊处。来到后,与世尊...坐在一旁。坐在一旁的优陀夷婆罗门对世尊如是说:"乔达摩先生也赞美祭祀吗?" "婆罗门,我不赞美所有的祭祀,但我也不是不赞美所有的祭祀。婆罗门,像这样的祭祀中杀牛、杀羊羔、杀鸡猪,各种生命遭到杀害;婆罗门,这样有害的祭祀我不赞美。为什么?婆罗门,阿罗汉或已入阿罗汉道者不会参   这样有害的祭祀。
但是,婆罗门,像这样的祭祀中不杀牛、不杀羊羔、不杀鸡猪,各种生命不遭杀害;婆罗门,这样无害的祭祀我赞美,也就是经常布施、家族祭祀。为什么?婆罗门,阿罗汉或已入阿罗汉道者会参与这样无害的祭祀。"
"精心准备、无害,适时举行的祭祀,
自制的梵行者会参与这样的祭祀。
那些在世间揭开覆盖、超越家族和趣处的人,
佛陀们精通祭祀,赞美这样的祭祀。
无论是在祭祀还是在信仰中,恰当地准备供品,
以清净心祭祀,在梵行者这良田中。
在应供养者中所做的,善献、善祭、善施,
祭祀会广大,诸天也会欢喜。

6.37] yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. dasamaṃ;

Cakkavaggo catuttho.

Tassuddānaṃ –

Cakko saṅgaho sīho, pasādo vassakārena pañcamaṃ;

Doṇo aparihāniyo patilīno, ujjayo udāyinā te dasāti.


以下是您要求的直译：
6.37 智者祭祀后，信心者以解脱之心；
无恼之乐世界，智者往生。第十；
轮品第四。
其摘要：
轮、摄、狮、净信，以雨作者为第五；
斗、不衰退、隐退，优胜、优陀夷为十。

