5. Rohitassavaggo

1. Samādhibhāvanāsuttaṃ

41. ‘‘Catasso imā, bhikkhave, samādhibhāvanā. Katamā catasso? Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? Idha, bhikkhave, bhikkhu vivicceva kāmehi… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati? Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo [atthagamo (sī. pī.)]; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. Imā kho, bhikkhave, catasso samādhibhāvanā. Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

‘‘Saṅkhāya lokasmiṃ paroparāni,

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso,

Atāri so jātijaranti brūmī’’ti [su. ni. 1054; cūḷani. puṇṇakamāṇavapucchā 73]. paṭhamaṃ;

2. Pañhabyākaraṇasuttaṃ

42. ‘‘Cattārimāni , bhikkhave, pañhabyākaraṇāni [pañhābyākaraṇāni (ka.)]. Katamāni cattāri? Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo; atthi, bhikkhave, pañho vibhajjabyākaraṇīyo; atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo; atthi, bhikkhave, pañho ṭhapanīyo. Imāni kho, bhikkhave, cattāri pañhabyākaraṇānī’’ti.

‘‘Ekaṃsavacanaṃ ekaṃ, vibhajjavacanāparaṃ;

Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye.

‘‘Yo ca tesaṃ [nesaṃ (sī. syā. kaṃ.)] tattha tattha, jānāti anudhammataṃ;

Catupañhassa kusalo, āhu bhikkhuṃ tathāvidhaṃ.

‘‘Durāsado duppasaho, gambhīro duppadhaṃsiyo;

Atho atthe anatthe ca, ubhayassa hoti kovido [ubhayatthassa kovido (syā. kaṃ.)].

‘‘Anatthaṃ parivajjeti, atthaṃ gaṇhāti paṇḍito;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. dutiyaṃ;

3. Paṭhamakodhagarusuttaṃ



5. 罗希达萨品
1. 禅定修习经
"比丘们,有四种禅定修习。哪四种?比丘们,有一种禅定修习,如果修习、多修,会导向现法乐住;比丘们,有一种禅定修习,如果修习、多修,会导向获得知见;比丘们,有一种禅定修习,如果修习、多修,会导向正念正知;比丘们,有一种禅定修习,如果修习、多修,会导向诸漏灭尽。
"比丘们,什么是修习、多修会导向现法乐住的禅定修习?在此,比丘们,比丘离欲...进入并安住于第四禅。比丘们,这就是修习、多修会导向现法乐住的禅定修习。
"比丘们,什么是修习、多修会导向获得知见的禅定修习?在此,比丘们,比丘作意光明想,确立白昼想 - 如白昼般夜晚,如夜晚般白昼。他以开放、无覆蔽的心修习明亮的心。比丘们,这就是修习、多修会导向获得知见的禅定修习。
"比丘们,什么是修习、多修会导向正念正知的禅定修习?在此,比丘们,比丘了知受的生起,了知受的住立,了知受的消失;了知想...了知寻的生起,了知寻的住立,了知寻的消失。比丘们,这就是修习、多修会导向正念正知的禅定修习。
"比丘们,什么是修习、多修会导向诸漏灭尽的禅定修习?在此,比丘们,比丘安住于观察五取蕴的生灭 - '这是色,这是色的生起,这是色的灭没;这是受,这是受的生起,这是受的灭没;这是想,这是想的生起,这是想的灭没;这是行,这是行的生起,这是行的灭没;这是识,这是识的生起,这是识的灭没'。比丘们,这就是修习、多修会导向诸漏灭尽的禅定修习。比丘们,这就是四种禅定修习。比丘们,关于这个,我在《彼岸道》的富那迦问中说过:
'在世间衡量高低者,
无论何处都无动摇;
寂静无烟无忧无望,
我说他度过生老死。'"
第一经完。
2. 问题解答经
"比丘们,有四种问题解答。哪四种?比丘们,有应该直接回答的问题;比丘们,有应该分析回答的问题;比丘们,有应该反问后回答的问题;比丘们,有应该搁置的问题。比丘们,这就是四种问题解答。"
"一种应直接回答,
一种应分析回答,
第三种应反问后答,
第四种则应搁置。
谁能在各种情况下,
了知其中的法则,
善巧于四种问题,
称其为如是比丘。
难以接近难以征服,
深奥难以摧毁,
善于辨别利与害,
通达两者的智者。
智者避开无益事,
把握有益之事,
通达真理的智者,
被称为智慧之人。"
第二经完。
3. 第一尊重忿怒经

43. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru , saddhammagaru na sakkāragaru. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

‘‘Kodhamakkhagarū bhikkhū, lābhasakkāragāravā;

Na te dhamme virūhanti, sammāsambuddhadesite.

‘‘Ye ca saddhammagaruno, vihaṃsu viharanti ca;

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

4. Dutiyakodhagarusuttaṃ

44. ‘‘Cattārome , bhikkhave, asaddhammā. Katame cattāro? Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā. Ime kho, bhikkhave, cattāro asaddhammā.

‘‘Cattārome, bhikkhave, saddhammā. Katame cattāro? Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā. Ime kho, bhikkhave, cattāro saddhammā’’ti.

‘‘Kodhamakkhagaru bhikkhu, lābhasakkāragāravo;

Sukhette pūtibījaṃva, saddhamme na virūhati.

‘‘Ye ca saddhammagaruno, vihaṃsu viharanti ca;

Te ve dhamme virūhanti, snehānvayamivosadhā’’ti [snehamanvāyamivosadhāti (sī. syā. kaṃ. pī.)]. catutthaṃ;

5. Rohitassasuttaṃ

45. Ekaṃ samayaṃ bhagavā [saṃ. ni. 1.107] sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca –

‘‘Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti? ‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’ti.

‘‘Acchariyaṃ , bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti.

‘‘Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā [daḷhadhammo, a. ni. 9.38; ma. ni. 

43. "比丘们,世间存在四种人。哪四种?尊重忿怒而不尊重正法的人,尊重覆藏而不尊重正法的人,尊重利养而不尊重正法的人,尊重恭敬而不尊重正法的人。比丘们,这就是世间存在的四种人。
比丘们,世间存在四种人。哪四种?尊重正法而不尊重忿怒的人,尊重正法而不尊重覆藏的人,尊重正法而不尊重利养的人,尊重正法而不尊重恭敬的人。比丘们,这就是世间存在的四种人。"
"尊重忿怒覆藏的比丘,
尊重利养与恭敬,
他们不能在正法中成长,
这正法是正等正觉者所说。
那些尊重正法的人,
过去如此现在亦然,
他们确实在正法中成长,
这正法是正等正觉者所说。"
第三经完。
4. 第二尊重忿怒经
44. "比丘们,有四种非正法。哪四种?尊重忿怒而不尊重正法,尊重覆藏而不尊重正法,尊重利养而不尊重正法,尊重恭敬而不尊重正法。比丘们,这就是四种非正法。
比丘们,有四种正法。哪四种?尊重正法而不尊重忿怒,尊重正法而不尊重覆藏,尊重正法而不尊重利养,尊重正法而不尊重恭敬。比丘们,这就是四种正法。"
"尊重忿怒覆藏的比丘,
尊重利养与恭敬,
如腐种子落良田,
不能在正法中生长。
那些尊重正法的人,
过去如此现在亦然,
他们确实在正法中生长,
如药草随水分生长。"
第四经完。
5. 罗希达萨经
45. 有一次,世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂镇)祇树给孤独园。那时,罗希达萨天子在深夜里,以殊胜的容色照亮整个祇树园,来到世尊处。来到后,礼敬世尊,然后站在一旁。站在一旁的罗希达萨天子对世尊说:
"尊者,在那里不生、不老、不死、不灭、不再生,尊者,是否可能通过行走到达、知道、看到或抵达世界的尽头?"
"朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。"
"尊者,真是稀有!尊者,真是未曾有!世尊说得多么好啊:'朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'"
"尊者,从前我是一位名叫罗希达萨的仙人,是博阇之子,具有神通,能在空中飞行。尊者,我的速度如此之快,就像一个强壮的弓箭手

1.161 (sabbattha) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti.

‘‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyya’nti vadāmi. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare [kaḷebare (sī. pī.)] sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti.

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

‘‘Tasmā have lokavidū sumedho,

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsatī [nāsiṃsatī (sī.)] lokamimaṃ parañcā’’ti. pañcamaṃ;

6. Dutiyarohitassasuttaṃ

46. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho , bhikkhave, rohitasso devaputto maṃ etadavoca – ‘yattha nu kho, bhante [saṃ. ni. 

能够轻易地用轻箭射穿一棵棕榈树的影子。尊者,我的步伐如此之大,就像从东海到西海。尊者,具有如此速度和如此步伐的我,生起了这样的愿望:'我要通过行走到达世界的尽头。'尊者,除了吃喝咀嚼品尝,除了大小便,除了睡眠消除疲劳外,我活了一百岁,行走了一百年,却没有到达世界的尽头就中途死去了。
尊者,真是稀有!尊者,真是未曾有!世尊说得多么好啊:'朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'"
"朋友,我说'在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'朋友,我并不说不到达世界的尽头就能结束苦。然而,朋友,我说就在这一寻长的有想有意的身体中,我宣说世界、世界的生起、世界的灭尽和导向世界灭尽的道路。"
"通过行走永远不能到达,
世界的尽头;
不到达世界的尽头,
就无法解脱苦。
因此,智者了知世界,
到达世界尽头,梵行已立;
了知世界的尽头,寂静,
不希求此世或他世。"
第五经完。
6. 第二罗希达萨经
46. 那时,世尊在那夜过后对比丘们说:"比丘们,昨夜罗希达萨天子在深夜里,以殊胜的容色照亮整个祇树园,来到我这里。来到后,礼敬我,然后站在一旁。比丘们,站在一旁的罗希达萨天子对我说:'尊者,在那里不生、

1.107], na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti? Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca – ‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’’’.

‘‘Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya . Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’’ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti. Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ –

‘‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ, taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassantakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti.

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

‘‘Tasmā have lokavidū sumedho,

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsatī lokamimaṃ parañcā’’ti. chaṭṭhaṃ;

7. Suvidūrasuttaṃ

47. ‘‘Cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca , bhikkhave, pathavī ca; idaṃ paṭhamaṃ suvidūravidūre. Orimañca, bhikkhave, tīraṃ samuddassa pārimañca; idaṃ dutiyaṃ suvidūravidūre. Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti [atthaṅgameti (syā.), veti (ka.)]; idaṃ tatiyaṃ suvidūravidūre. Satañca, bhikkhave, dhammo asatañca dhammo; idaṃ catutthaṃ suvidūravidūre. Imāni kho, bhikkhave, cattāri suvidūravidūrānī’’ti.

[jā. 2.21.414, 448] ‘‘Nabhañca dūre pathavī ca dūre,

Pāraṃ samuddassa tadāhu dūre;

Yato ca verocano abbhudeti,

Pabhaṅkaro yattha ca atthameti;

Tato have dūrataraṃ vadanti,

Satañca dhammaṃ asatañca dhammaṃ.

‘‘Abyāyiko hoti sataṃ samāgamo,

Yāvāpi [yāvampi (sī. syā. kaṃ. pī.)] tiṭṭheyya tatheva hoti;

Khippañhi veti asataṃ samāgamo,

Tasmā sataṃ dhammo asabbhi ārakā’’ti. sattamaṃ;

8. Visākhasuttaṃ



不老、不死、不灭、不再生,尊者,是否可能通过行走到达、知道、看到或抵达世界的尽头?'比丘们,当这么说时,我对罗希达萨天子说:'朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'比丘们,当这么说时,罗希达萨天子对我说:'尊者,真是稀有!尊者,真是未曾有!世尊说得多么好啊:朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'
'尊者,从前我是一位名叫罗希达萨的仙人,是博阇之子,具有神通,能在空中飞行。尊者,我的速度如此之快,就像一个强壮的弓箭手能够轻易地用轻箭射穿一棵棕榈树的影子。尊者,我的步伐如此之大,就像从东海到西海。尊者,具有如此速度和如此步伐的我,生起了这样的愿望:我要通过行走到达世界的尽头。尊者,除了吃喝咀嚼品尝,除了大小便,除了睡眠消除疲劳外,我活了一百岁,行走了一百年,却没有到达世界的尽头就中途死去了。
尊者,真是稀有!尊者,真是未曾有!世尊说得多么好啊:朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。'比丘们,当这么说时,我对罗希达萨天子说:
'朋友,我说在那里不生、不老、不死、不灭、不再生,不可能通过行走到达、知道、看到或抵达世界的尽头。朋友,我并不说不到达世界的尽头就能结束苦。然而,朋友,我说就在这一寻长的有想有意的身体中,我宣说世界、世界的生起、世界的灭尽和导向世界灭尽的道路。'
通过行走永远不能到达,
世界的尽头;
不到达世界的尽头,
就无法解脱苦。
因此,智者了知世界,
到达世界尽头,梵行已立;
了知世界的尽头,寂静,
不希求此世或他世。"
第六经完。
7. 极远经
47. "比丘们,有四种极远之远。哪四种?比丘们,天空与大地,这是第一种极远之远。比丘们,此岸与彼岸,这是第二种极远之远。比丘们,太阳升起之处与落下之处,这是第三种极远之远。比丘们,善人之法与恶人之法,这是第四种极远之远。比丘们,这就是四种极远之远。"
"天空与大地遥远,
海的彼岸也遥远;
太阳升起之处,
与落下之处遥远;
但比这更遥远的是,
善人之法与恶人之法。
善人的集会永不衰败,
只要存在就是如此;
恶人的集会很快消散,
因此善法远离恶人。"
第七经完。
8. 毗舍佉经

48. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā visākho pañcālaputto [pañcāliputto (sī. syā. kaṃ. pī.)] upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

‘‘Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā’’ti ? ‘‘Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā’’ti.

Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca – ‘‘sādhu sādhu, visākha! Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.

‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsamānañca jānanti, desentaṃ amataṃ padaṃ.

‘‘Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhajaṃ;

Subhāsitadhajā isayo, dhammo hi isinaṃ dhajo’’ti. aṭṭhamaṃ;

9. Vipallāsasuttaṃ

49. ‘‘Cattārome , bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā . Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso . Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti.

‘‘Anicce niccasaññino, dukkhe ca sukhasaññino;

Anattani ca attāti, asubhe subhasaññino;

Micchādiṭṭhihatā sattā, khittacittā visaññino.

‘‘Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

Te imaṃ dhammaṃ [temaṃ dhammaṃ (sī. syā. kaṃ.)] pakāsenti, dukkhūpasamagāminaṃ.

‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhā te;

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ;

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu’’nti [paṭi. ma. 1.236]. navamaṃ;

10. Upakkilesasuttaṃ



48. 有一次,世尊住在舍卫城祇树给孤独园。那时,尊者毗舍佉·般阇罗子在集会堂里以法语开示、劝导、鼓励、令欢喜比丘们,用优美、流畅、清晰、明了、独立的语言解释意义。那时,世尊在傍晚结束禅修后来到集会堂,坐在准备好的座位上。坐下后,世尊对比丘们说:
"比丘们,是谁在集会堂里以法语开示、劝导、鼓励、令欢喜比丘们,用优美、流畅、清晰、明了、独立的语言解释意义?"
"尊者,是尊者毗舍佉·般阇罗子在集会堂里以法语开示、劝导、鼓励、令欢喜比丘们,用优美、流畅、清晰、明了、独立的语言解释意义。"
那时,世尊对尊者毗舍佉·般阇罗子说:"很好,很好,毗舍佉!你很好地以法语开示、劝导、鼓励、令欢喜比丘们,用优美、流畅、清晰、明了、独立的语言解释意义。"
"不说话时无人知,
智者混杂愚者中;
说话时人们才知,
他在宣说不死法。
应当说法并阐明,
高举圣者的旗帜;
善说是圣者的旗,
法即是圣者的旗。"
第八经完。
9. 颠倒经
49. "比丘们,有四种想颠倒、心颠倒、见颠倒。哪四种?比丘们,在无常中起常想,这是想颠倒、心颠倒、见颠倒;比丘们,在苦中起乐想,这是想颠倒、心颠倒、见颠倒;比丘们,在无我中起我想,这是想颠倒、心颠倒、见颠倒;比丘们,在不净中起净想,这是想颠倒、心颠倒、见颠倒。比丘们,这就是四种想颠倒、心颠倒、见颠倒。
比丘们,有四种非想颠倒、非心颠倒、非见颠倒。哪四种?比丘们,在无常中起无常想,这是非想颠倒、非心颠倒、非见颠倒;比丘们,在苦中起苦想,这是非想颠倒、非心颠倒、非见颠倒;比丘们,在无我中起无我想,这是非想颠倒、非心颠倒、非见颠倒;比丘们,在不净中起不净想,这是非想颠倒、非心颠倒、非见颠倒。比丘们,这就是四种非想颠倒、非心颠倒、非见颠倒。"
"无常中起常想,
苦中起乐想,
无我中起我想,
不净中起净想;
众生为邪见所害,
心乱失去正念。
他们为魔所系,
不得安稳解脱;
众生轮回生死,
往来生死之中。
当诸佛出世间,
光明照耀世界;
他们宣说此法,
导向苦的止息。
智者听闻此法,
恢复自己的心;
见无常为无常,
见苦即是苦。
见无我为无我,
见不净为不净;
正见具足之人,
超越一切苦。"
第九经完。
10. 随烦恼经

50. ‘‘Cattārome , bhikkhave [cūḷava. 447], candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

‘‘Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

‘‘Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

‘‘Rāhu , bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Ime kho , bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

‘‘Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Katame cattāro? Santi, bhikkhave , eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā. Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā. Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā. Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā. Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā , yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantī’’ti.

‘‘Rāgadosaparikkiṭṭhā, eke samaṇabrāhmaṇā;

Avijjānivutā posā, piyarūpābhinandino.

‘‘Suraṃ pivanti merayaṃ, paṭisevanti methunaṃ;

Rajataṃ jātarūpañca, sādiyanti aviddasū;

Micchājīvena jīvanti, eke samaṇabrāhmaṇā.

‘‘Ete upakkilesā vuttā, buddhenādiccabandhunā;

Yehi upakkilesehi [upakkiliṭṭhā (sī. pī.)], eke samaṇabrāhmaṇā;

Na tapanti na bhāsanti, asuddhā sarajā magā.

‘‘Andhakārena onaddhā, taṇhādāsā sanettikā;

Vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhava’’nti. dasamaṃ;

Rohitassavaggo pañcamo.

Tassuddānaṃ –

Samādhipañhā dve kodhā, rohitassāpare duve;

Suvidūravisākhavipallāsā, upakkilesena te dasāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.



50. "比丘们,有四种日月的随烦恼,被这些随烦恼污染时,日月不发光、不照耀、不闪耀。哪四种?比丘们,云是日月的随烦恼,被这种随烦恼污染时,日月不发光、不照耀、不闪耀。
比丘们,雾是日月的随烦恼,被这种随烦恼污染时,日月不发光、不照耀、不闪耀。
比丘们,烟尘是日月的随烦恼,被这种随烦恼污染时,日月不发光、不照耀、不闪耀。
比丘们,罗睺阿修罗王是日月的随烦恼,被这种随烦恼污染时,日月不发光、不照耀、不闪耀。比丘们,这就是四种日月的随烦恼,被这些随烦恼污染时,日月不发光、不照耀、不闪耀。
同样地,比丘们,有四种沙门婆罗门的随烦恼,被这些随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。哪四种?比丘们,有一些沙门婆罗门饮酒,不戒除饮酒。比丘们,这是第一种沙门婆罗门的随烦恼,被这种随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。
比丘们,有一些沙门婆罗门行淫,不戒除淫欲。比丘们,这是第二种沙门婆罗门的随烦恼,被这种随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。
比丘们,有一些沙门婆罗门接受金银,不戒除接受金银。比丘们,这是第三种沙门婆罗门的随烦恼,被这种随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。
比丘们,有一些沙门婆罗门以邪命为生,不戒除邪命。比丘们,这是第四种沙门婆罗门的随烦恼,被这种随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。比丘们,这就是四种沙门婆罗门的随烦恼,被这些随烦恼污染时,一些沙门婆罗门不发光、不照耀、不闪耀。"
"一些沙门婆罗门,
被贪嗔所包围;
为无明所覆盖,
喜爱可爱之物。
他们饮酒行淫,
接受金银不知;
一些沙门婆罗门,
以邪命为生。
这些随烦恼,
佛陀太阳亲族所说;
被这些随烦恼污染,
一些沙门婆罗门;
不发光不照耀,
不净有尘如野兽。
被黑暗所包围,
渴爱奴隶被牵引;
增长可怕的堆积,
执取再生。"
第十经完。
罗希达萨品第五完。
其摄颂:
两种禅定和问题,两种忿怒,两种罗希达萨,
极远、毗舍佉、颠倒,随烦恼为第十。
第一五十经完。

2. Dutiyapaṇṇāsakaṃ

2. 第二五十经


