(12) 2. Kesivaggo

1. Kesisuttaṃ

111. Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca – ‘‘tvaṃ khosi, kesi, paññāto assadammasārathīti [saññāto assadammasārathi (sī. syā. kaṃ. pī.)]. Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī’’ti? ‘‘Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi , saṇhapharusenapi vinemī’’ti. ‘‘Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī’’ti? ‘‘Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti; hanāmi naṃ, bhante. Taṃ kissa hetu? Mā me ācariyakulassa avaṇṇo ahosī’’ti.

‘‘Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī’’ti? ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi. Tatridaṃ, kesi, saṇhasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti. Tatridaṃ, kesi, pharusasmiṃ – iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.

‘‘Tatridaṃ, kesi, saṇhapharusasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.

‘‘Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī’’ti? ‘‘Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī’’ti. ‘‘Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha – ‘hanāmi, naṃ kesī’’’ti! ‘‘Saccaṃ, kesi! Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti. Vadho heso, kesi, ariyassa vinaye – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī’’ti.

‘‘So hi nūna, bhante, suhato hoti – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

2. Javasuttaṃ

112. ‘‘Catūhi , bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dutiyaṃ.

3. Patodasuttaṃ



以下是完整的直译：
(12) 2. 凯西品
1. 凯西经
当时，调马师凯西来到世尊所在之处。来到后，向世尊致敬，然后坐在一旁。世尊对坐在一旁的调马师凯西如是说："凯西，你是有名的调马师。那么凯西，你是如何调教马匹的呢？""尊者，我用温和的方法调教马匹，也用严厉的方法调教，还用温和与严厉并用的方法调教。""凯西，如果一匹马用温和的方法不能调教，用严厉的方法不能调教，用温和与严厉并用的方法也不能调教，你会怎么做呢？""尊者，如果一匹马用温和的方法不能调教，用严厉的方法不能调教，用温和与严厉并用的方法也不能调教，我就会杀死它，尊者。为什么呢？为了不让我的师门蒙羞。"
"尊者，世尊是无上的调教人的师傅。那么尊者，世尊是如何调教人的呢？""凯西，我用温和的方法调教人，也用严厉的方法调教，还用温和与严厉并用的方法调教。凯西，在温和的方法中有这些：这是身体的善行，这是身体善行的果报；这是语言的善行，这是语言善行的果报；这是意念的善行，这是意念善行的果报；这是天神，这是人类。凯西，在严厉的方法中有这些：这是身体的恶行，这是身体恶行的果报；这是语言的恶行，这是语言恶行的果报；这是意念的恶行，这是意念恶行的果报；这是地狱，这是畜生道，这是饿鬼道。"
"凯西，在温和与严厉并用的方法中有这些：这是身体的善行，这是身体善行的果报；这是身体的恶行，这是身体恶行的果报；这是语言的善行，这是语言善行的果报；这是语言的恶行，这是语言恶行的果报；这是意念的善行，这是意念善行的果报；这是意念的恶行，这是意念恶行的果报；这是天神，这是人类，这是地狱，这是畜生道，这是饿鬼道。"
"尊者，如果一个人用温和的方法不能调教，用严厉的方法不能调教，用温和与严厉并用的方法也不能调教，世尊会怎么做呢？""凯西，如果一个人用温和的方法不能调教，用严厉的方法不能调教，用温和与严厉并用的方法也不能调教，我就会杀死他，凯西。""尊者，世尊不应该杀生。然而世尊却说'我会杀死他，凯西'！""凯西，你说得对！如来不应该杀生。但是，如果一个人用温和的方法不能调教，用严厉的方法不能调教，用温和与严厉并用的方法也不能调教，如来就不再认为应该对他说话或教导，有智慧的同修也不再认为应该对他说话或教导。凯西，在圣者的戒律中，如来不再认为应该对他说话或教导，有智慧的同修也不再认为应该对他说话或教导，这就是杀死。"
"尊者，如来不再认为应该对他说话或教导，有智慧的同修也不再认为应该对他说话或教导，这个人确实是被彻底杀死了。太妙了，尊者，太妙了，尊者...请世尊接受我为优婆塞，从今天起终生皈依。"第一则。
2. 速度经
"比丘们，具备四种素质的国王的良马，值得国王拥有，成为国王的财产，被视为国王的一部分。是哪四种素质？正直、速度、耐力和温顺。比丘们，具备这四种素质的国王的良马，值得国王拥有，成为国王的财产，被视为国王的一部分。
同样地，比丘们，具备四种法的比丘值得供养...是世间无上的福田。是哪四种法？正直、速度、耐力和温顺。比丘们，具备这四种法的比丘值得供养...是世间无上的福田。"第二则。
3. 刺棒经

113. ‘‘Cattārome , bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kathamassāhaṃ (ka.)] paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti ! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.

‘‘Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato [kālakato (sī. syā. kaṃ. pī.)] vā’ti. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ [paramatthasaccaṃ (ka.) ma. ni. 

"比丘们,世间存在四种良马。是哪四种?比丘们,这里有一种良马,看到鞭子的影子就会惊慌恐惧,想:'今天调马师会让我做什么?我该如何应对?'比丘们,这就是世间存在的一种良马。比丘们,这是世间存在的第一种良马。
比丘们,再者,这里有一种良马,不是看到鞭子的影子就会惊慌恐惧,而是被刺到毛发时会惊慌恐惧,想:'今天调马师会让我做什么?我该如何应对?'比丘们,这就是世间存在的一种良马。比丘们,这是世间存在的第二种良马。
比丘们,再者,这里有一种良马,不是看到鞭子的影子就会惊慌恐惧,也不是被刺到毛发时会惊慌恐惧,而是被刺到皮肤时会惊慌恐惧,想:'今天调马师会让我做什么?我该如何应对?'比丘们,这就是世间存在的一种良马。比丘们,这是世间存在的第三种良马。
比丘们,再者,这里有一种良马,不是看到鞭子的影子就会惊慌恐惧,也不是被刺到毛发时会惊慌恐惧,也不是被刺到皮肤时会惊慌恐惧,而是被刺到骨头时会惊慌恐惧,想:'今天调马师会让我做什么?我该如何应对?'比丘们,这就是世间存在的一种良马。比丘们,这是世间存在的第四种良马。比丘们,这就是世间存在的四种良马。
同样地,比丘们,世间存在四种良好的人。是哪四种?比丘们,这里有一种良好的人,听到'某村或某镇有男子或女子生病或死亡'就会惊慌恐惧。他因此而精进修行。精进修行的人以身体和最高的真理

2.183 passitabbaṃ] sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi [tippāhi (sī. pī.)] kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

4. Nāgasuttaṃ

114. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.

‘‘Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.) a. ni. 5.140] manasi katvā sabbacetasā [sabbaṃ cetaso (sabbattha)] samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

‘‘Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati , rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

‘‘Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ [‘‘pharasuppahārāna’’nti idaṃ padaṃ syāmapotthake natthi. ma. ni. 

亲身体验并以智慧洞察。比丘们,就像那匹良马看到鞭子的影子就会惊慌恐惧;比丘们,我说这个良好的人也是如此。比丘们,这就是世间存在的一种良好的人。比丘们,这是世间存在的第一种良好的人。
比丘们,再者,这里有一种良好的人,不是听到'某村或某镇有男子或女子生病或死亡'就会惊慌恐惧,而是亲眼看到男子或女子生病或死亡就会惊慌恐惧。他因此而精进修行。精进修行的人以身体和最高的真理亲身体验并以智慧洞察。比丘们,就像那匹良马被刺到毛发时会惊慌恐惧;比丘们,我说这个良好的人也是如此。比丘们,这就是世间存在的一种良好的人。比丘们,这是世间存在的第二种良好的人。
比丘们,再者,这里有一种良好的人,不是听到'某村或某镇有男子或女子生病或死亡'就会惊慌恐惧,也不是亲眼看到男子或女子生病或死亡就会惊慌恐惧,而是自己的亲戚或血亲生病或死亡时会惊慌恐惧。他因此而精进修行。精进修行的人以身体和最高的真理亲身体验并以智慧洞察。比丘们,就像那匹良马被刺到皮肤时会惊慌恐惧;比丘们,我说这个良好的人也是如此。比丘们,这就是世间存在的一种良好的人。比丘们,这是世间存在的第三种良好的人。
比丘们,再者,这里有一种良好的人,不是听到'某村或某镇有男子或女子生病或死亡'就会惊慌恐惧,也不是亲眼看到男子或女子生病或死亡就会惊慌恐惧,也不是自己的亲戚或血亲生病或死亡时会惊慌恐惧,而是自己遭受剧烈、强烈、粗暴、痛苦、不愉快、令人不快、致命的身体感受时会惊慌恐惧。他因此而精进修行。精进修行的人以身体和最高的真理亲身体验并以智慧洞察。比丘们,就像那匹良马被刺到骨头时会惊慌恐惧;比丘们,我说这个良好的人也是如此。比丘们,这就是世间存在的一种良好的人。比丘们,这是世间存在的第四种良好的人。比丘们,这就是世间存在的四种良好的人。"第三则。
4. 象经
"比丘们,具备四种素质的国王的象,值得国王拥有,成为国王的财产,被视为国王的一部分。是哪四种素质?比丘们,这里国王的象是善于倾听的、善于杀敌的、善于忍耐的、善于行走的。
比丘们,国王的象如何是善于倾听的?比丘们,这里国王的象,无论调象师让它做什么 - 无论是以前做过的还是没做过的 - 它都专注、用心、全神贯注、竖起耳朵仔细听。比丘们,国王的象就是这样善于倾听的。
比丘们,国王的象如何是善于杀敌的?比丘们,这里国王的象在战场上能杀死其他象,杀死骑象的人,杀死马,杀死骑马的人,杀死战车,杀死战车上的人,杀死步兵。比丘们,国王的象就是这样善于杀敌的。
比丘们,国王的象如何是善于忍耐的?比丘们,这里国王的象在战场上能忍受矛的攻击、剑的攻击、箭的攻击、斧头的攻击

3.217 passitabbaṃ] bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

‘‘Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.

‘‘Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

‘‘Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti (hanati) [( ) natthi sī. syā. pī. potthakesu. a. ni. 4.164 paṭipadāvagge catutthasutte pana ‘‘sametī’’ti padaṃ sabbatthapi dissati] byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

‘‘Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

‘‘Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

5. Ṭhānasuttaṃ



以及鼓、小鼓、贝壳、竹笛等乐器的声音。比丘们,国王的象就是这样善于忍耐的。
比丘们,国王的象如何是善于行走的?比丘们,这里国王的象,无论调象师让它去哪个方向 - 无论是以前去过的还是没去过的 - 它都能迅速到达。比丘们,国王的象就是这样善于行走的。比丘们,具备这四种素质的国王的象,值得国王拥有,成为国王的财产,被视为国王的一部分。
同样地,比丘们,具备四种法的比丘值得供养...是世间无上的福田。是哪四种法?比丘们,这里比丘是善于倾听的、善于杀敌的、善于忍耐的、善于行走的。
比丘们,比丘如何是善于倾听的?比丘们,这里比丘在如来所教导的法和律被宣说时,专注、用心、全神贯注、竖起耳朵仔细听法。比丘们,比丘就是这样善于倾听的。
比丘们,比丘如何是善于杀敌的?比丘们,这里比丘不容忍已生起的欲望念头,而是舍弃、驱除、消灭、根除;不容忍已生起的嗔恨念头...不容忍已生起的伤害念头...不容忍任何已生起的恶不善法,而是舍弃、驱除、消灭、根除。比丘们,比丘就是这样善于杀敌的。
比丘们,比丘如何是善于忍耐的?比丘们,这里比丘能忍受寒冷、炎热、饥饿、口渴,能忍受蚊虫、风吹、日晒、爬虫的接触,能忍受恶语、恶意的言语,能忍受已生起的剧烈、强烈、粗暴、痛苦、不愉快、令人不快、致命的身体感受。比丘们,比丘就是这样善于忍耐的。
比丘们,比丘如何是善于行走的?比丘们,这里比丘能迅速到达他长久以来从未到达过的方向,也就是一切行的止息、一切执取的舍弃、爱欲的灭尽、离欲、灭、涅槃。比丘们,比丘就是这样善于行走的。比丘们,具备这四种法的比丘值得供养...是世间无上的福田。"第四则。
5. 立场经

115. ‘‘Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri? Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati.

‘‘Tatra, bhikkhave, yamidaṃ [yadidaṃ (syā. kaṃ. ka.)] ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati [paññāyati (?)]. Yampidaṃ [yadidaṃ (ka.)] ṭhānaṃ amanāpaṃ kātuṃ; imināpi naṃ [taṃ (sī. pī.) syāmapotthake natthi] na kattabbaṃ maññati. Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati; imināpi naṃ [taṃ (pī.) sī. syā. potthakesu natthi] na kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati – imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.

‘‘Tatra, bhikkhave, yamidaṃ [yadidaṃ (syā. kaṃ.)] ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati; yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Imāni kho, bhikkhave, cattāri ṭhānānī’’ti. Pañcamaṃ.

6. Appamādasuttaṃ

116. ‘‘Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. Katamehi catūhi? Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha; tattha ca mā pamādattha. Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha. Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha ; tattha ca mā pamādattha.

‘‘Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā’’ti. Chaṭṭhaṃ.

7. Ārakkhasuttaṃ



"比丘们,有四种立场。是哪四种?比丘们,有不愉快但有益的立场;有不愉快且无益的立场;有愉快但无益的立场;有愉快且有益的立场。
比丘们,对于不愉快且无益的立场,从两个方面来看都不应该采取。因为它是不愉快的,所以不应该采取;因为它是无益的,所以不应该采取。比丘们,从这两个方面来看,这种立场都不应该采取。
比丘们,对于不愉快但有益的立场,在这种情况下可以区分愚人和智者的勇气、精进和努力。比丘们,愚人不会这样思考:'虽然这个立场是不愉快的,但它是有益的。'他不会采取这个立场。由于不采取这个立场,对他来说是无益的。比丘们,而智者会这样思考:'虽然这个立场是不愉快的,但它是有益的。'他会采取这个立场。由于采取这个立场,对他来说是有益的。
比丘们,对于愉快但无益的立场,在这种情况下也可以区分愚人和智者的勇气、精进和努力。比丘们,愚人不会这样思考:'虽然这个立场是愉快的,但它是无益的。'他会采取这个立场。由于采取这个立场,对他来说是无益的。比丘们,而智者会这样思考:'虽然这个立场是愉快的,但它是无益的。'他不会采取这个立场。由于不采取这个立场,对他来说是有益的。
比丘们,对于愉快且有益的立场,从两个方面来看都应该采取。因为它是愉快的,所以应该采取;因为它是有益的,所以应该采取。比丘们,从这两个方面来看,这种立场都应该采取。比丘们,这就是四种立场。"第五则。
6. 不放逸经
"比丘们,在四个方面应该保持不放逸。哪四个方面?比丘们,应该舍弃身体的恶行,培养身体的善行;在这方面不要放逸。比丘们,应该舍弃语言的恶行,培养语言的善行;在这方面不要放逸。比丘们,应该舍弃意念的恶行,培养意念的善行;在这方面不要放逸。比丘们,应该舍弃邪见,培养正见;在这方面不要放逸。
比丘们,当比丘舍弃了身体的恶行,培养了身体的善行,舍弃了语言的恶行,培养了语言的善行,舍弃了意念的恶行,培养了意念的善行,舍弃了邪见,培养了正见,他就不会害怕未来的死亡。"第六则。
7. 守护经

117. ‘‘Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. Katamesu catūsu? ‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.

‘‘Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī’’ti. Sattamaṃ.

8. Saṃvejanīyasuttaṃ

118. ‘‘Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti , bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī’’ti. Aṭṭhamaṃ.

9. Paṭhamabhayasuttaṃ

119. ‘‘Cattārimāni , bhikkhave, bhayāni. Katamāni cattāri? Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Navamaṃ.

10. Dutiyabhayasuttaṃ



"比丘们,在四个方面应该以适当的方式保持不放逸,保持正念,守护心。哪四个方面?'不要让我的心对可爱的事物产生贪爱',应该以适当的方式保持不放逸,保持正念,守护心;'不要让我的心对可恨的事物产生嗔恨',应该以适当的方式保持不放逸,保持正念,守护心;'不要让我的心对可迷惑的事物产生愚痴',应该以适当的方式保持不放逸,保持正念,守护心;'不要让我的心对可醉人的事物产生沉迷',应该以适当的方式保持不放逸,保持正念,守护心。
比丘们,当比丘的心因为离贪而不对可爱的事物产生贪爱,因为离嗔而不对可恨的事物产生嗔恨,因为离痴而不对可迷惑的事物产生愚痴,因为离醉而不对可醉人的事物产生沉迷时,他就不会恐惧、不会颤抖、不会害怕、不会惊慌,也不会因为沙门的言语而动摇。"第七则。
8. 震撼经
"比丘们,对于有信仰的善男子来说,有四个应该去看、应该感到震撼的地方。哪四个?比丘们,'这里是如来诞生的地方',这是有信仰的善男子应该去看、应该感到震撼的地方。比丘们,'这里是如来证得无上正等正觉的地方',这是有信仰的善男子应该去看、应该感到震撼的地方。比丘们,'这里是如来转无上法轮的地方',这是有信仰的善男子应该去看、应该感到震撼的地方。比丘们,'这里是如来入无余涅槃的地方',这是有信仰的善男子应该去看、应该感到震撼的地方。比丘们,这就是对于有信仰的善男子来说,四个应该去看、应该感到震撼的地方。"第八则。
9. 第一恐惧经
"比丘们,有四种恐惧。哪四种?生的恐惧、老的恐惧、病的恐惧、死的恐惧。比丘们,这就是四种恐惧。"第九则。
10. 第二恐惧经

120. ‘‘Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Dasamaṃ.

Kesivaggo dutiyo.

Tassuddānaṃ –

Kesi javo patodo ca, nāgo ṭhānena pañcamaṃ;

Appamādo ca ārakkho, saṃvejanīyañca dve bhayāti.

"比丘们,有四种恐惧。哪四种?火的恐惧、水的恐惧、国王的恐惧、盗贼的恐惧。比丘们,这就是四种恐惧。"第十则。
凯西品第二
其摘要如下:
凯西、速度、刺棒、
象、立场为第五;
不放逸与守护、
震撼和两种恐惧。


