(18) 3. Sañcetaniyavaggo

1. Cetanāsuttaṃ



以下是直译成简体中文的内容：
(18) 3. 思愿品
1. 思愿经

171.[kathā. 539] ‘‘Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.

‘‘Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vāssa [pare vā tassa (ka.)] taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave , vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Imesu , bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, khettaṃ taṃ [vatthuṃ taṃ (sabbattha)] na hoti…pe… vatthuṃ taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkha’’nti.

‘‘Cattārome, bhikkhave, attabhāvapaṭilābhā. Katame cattāro? Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā’’ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi – ‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’’’ti? ‘‘Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā’’ti.


171. [讲说。539] "诸比丘，当身体存在时，由于身体思愿的缘故，内心生起苦乐。诸比丘，当语言存在时，由于语言思愿的缘故，内心生起苦乐。诸比丘，当意识存在时，由于意识思愿的缘故，内心生起苦乐。这些都是以无明为缘。
"诸比丘，或者他自己造作身行，由此缘故他内心生起苦乐。或者，诸比丘，他人为他造作身行，由此缘故他内心生起苦乐。或者，诸比丘，他有意识地造作身行，由此缘故他内心生起苦乐。或者，诸比丘，他无意识地造作身行，由此缘故他内心生起苦乐。
"诸比丘，或者他自己造作语行，由此缘故他内心生起苦乐。或者，诸比丘，他人为他造作语行，由此缘故他内心生起苦乐。或者，诸比丘，他有意识地造作语行，由此缘故他内心生起苦乐。或者，诸比丘，他无意识地造作语行，由此缘故他内心生起苦乐。
"诸比丘，或者他自己造作意行，由此缘故他内心生起苦乐。或者，诸比丘，他人为他造作意行，由此缘故他内心生起苦乐。或者，诸比丘，他有意识地造作意行，由此缘故他内心生起苦乐。或者，诸比丘，他无意识地造作意行，由此缘故他内心生起苦乐。
"诸比丘，在这些法中，无明随行。但是，当无明完全离贪灭尽时，那个身体就不存在了，由此缘故他内心不再生起苦乐；那个语言就不存在了，由此缘故他内心不再生起苦乐；那个意识就不存在了，由此缘故他内心不再生起苦乐；那个田地就不存在了...那个基础就不存在了...那个处所就不存在了...那个因缘就不存在了，由此缘故他内心不再生起苦乐。
"诸比丘，有四种获得自体的方式。是哪四种呢？诸比丘，有一种获得自体的方式，在这种获得自体的方式中，自我思愿起作用，而非他人思愿。诸比丘，有一种获得自体的方式，在这种获得自体的方式中，他人思愿起作用，而非自我思愿。诸比丘，有一种获得自体的方式，在这种获得自体的方式中，自我思愿和他人思愿都起作用。诸比丘，有一种获得自体的方式，在这种获得自体的方式中，既非自我思愿起作用，也非他人思愿起作用。诸比丘，这就是四种获得自体的方式。"
当这样说时，尊者舍利弗对世尊说道："世尊，我这样理解世尊简略所说的详细含义：'在那里，世尊，在那种获得自体的方式中，自我思愿起作用而非他人思愿，那些众生由于自我思愿的缘故从那个身体死亡。在那里，世尊，在那种获得自体的方式中，他人思愿起作用而非自我思愿，那些众生由于他人思愿的缘故从那个身体死亡。在那里，世尊，在那种获得自体的方式中，自我思愿和他人思愿都起作用，那些众生由于自我思愿和他人思愿的缘故从那个身体死亡。在那里，世尊，在那种获得自体的方式中，既非自我思愿起作用也非他人思愿起作用，这指的是哪些天神呢？'"
"舍利弗，这指的是非想非非想处天。"


‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ? Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti? ‘‘Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto āgāmī hoti āgantā itthattaṃ.

‘‘Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto anāgāmī hoti anāgantā itthattaṃ.

‘‘Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti. Paṭhamaṃ.

2. Vibhattisuttaṃ

172. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

‘‘Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

‘‘Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

‘‘Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo’’ti. Dutiyaṃ.

3. Mahākoṭṭhikasuttaṃ



"世尊，是什么因缘使得这里某些众生从那个身体死后会再来、会再返回这个状态？世尊，又是什么因缘使得这里某些众生从那个身体死后不再来、不再返回这个状态？"
"舍利弗，在这里，某些人尚未断除下分结，他在现法中证入非想非非想处而住。他喜爱它，渴求它，从中得到满足；他安住于此，倾心于此，多住于此，死时不退失，便投生到非想非非想处天。他从那里死后会再来、会再返回这个状态。
舍利弗，在这里，某些人已断除下分结，他在现法中证入非想非非想处而住。他喜爱它，渴求它，从中得到满足；他安住于此，倾心于此，多住于此，死时不退失，便投生到非想非非想处天。他从那里死后不再来、不再返回这个状态。
舍利弗，这就是使得这里某些众生从那个身体死后会再来、会再返回这个状态的因缘。舍利弗，这就是使得这里某些众生从那个身体死后不再来、不再返回这个状态的因缘。"第一。
2. 分别经
172. 在那里，尊者舍利弗对比丘们说："朋友们，诸比丘。"那些比丘回答尊者舍利弗说："朋友。"尊者舍利弗说道：
"朋友们，我在受具足戒半个月后，证得义无碍解，能逐字逐句地理解。我以种种方式解说、教导、安立、开示、分别、阐明、显示它。如果有人有任何疑惑或困惑，可以问我问题。我会当面解答，因为我们的导师精通诸法。
朋友们，我在受具足戒半个月后，证得法无碍解，能逐字逐句地理解。我以种种方式解说、教导、安立、开示、分别、阐明、显示它。如果有人有任何疑惑或困惑，可以问我问题。我会当面解答，因为我们的导师精通诸法。
朋友们，我在受具足戒半个月后，证得词无碍解，能逐字逐句地理解。我以种种方式解说、教导、安立、开示、分别、阐明、显示它。如果有人有任何疑惑或困惑，可以问我问题。我会当面解答，因为我们的导师精通诸法。
朋友们，我在受具足戒半个月后，证得辩无碍解，能逐字逐句地理解。我以种种方式解说、教导、安立、开示、分别、阐明、显示它。如果有人有任何疑惑或困惑，可以问我问题。我会当面解答，因为我们的导师精通诸法。"第二。
3. 摩诃俱絺罗经

173. Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ , āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Tatiyaṃ.

4. Ānandasuttaṃ



173. 这时，尊者摩诃俱絺罗来到尊者舍利弗所在之处。来到后，与尊者舍利弗互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者摩诃俱絺罗对尊者舍利弗说道：
"朋友，六触处完全离贪灭尽后，还有其他什么吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，没有其他任何东西了吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，既有又没有其他东西吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，既非有也非无其他任何东西吗？"
"朋友，不要这样说。"
"朋友，当我问'六触处完全离贪灭尽后，还有其他什么吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，没有其他任何东西了吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，既有又没有其他东西吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，既非有也非无其他任何东西吗？'时，你说'不要这样说'。那么，朋友，这番话的含义应该如何理解呢？"
"朋友，说'六触处完全离贪灭尽后，还有其他什么'，这是在戏论无戏论。说'六触处完全离贪灭尽后，没有其他任何东西了'，这是在戏论无戏论。说'六触处完全离贪灭尽后，既有又没有其他东西'，这是在戏论无戏论。说'六触处完全离贪灭尽后，既非有也非无其他任何东西'，这是在戏论无戏论。朋友，六触处的范围有多大，戏论的范围就有多大；戏论的范围有多大，六触处的范围就有多大。朋友，六触处完全离贪灭尽，就是戏论的止息、戏论的平息。"第三。
4. 阿难经

174. Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca –

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?

‘‘Mā hevaṃ, āvuso’’.

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi . Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati . Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Catutthaṃ.

5. Upavāṇasuttaṃ

175. Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’’ti?

‘‘No hidaṃ, āvuso’’.

‘‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, antakaro hotī’’ti?

‘‘Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena. Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati. Caraṇasampanno yathābhūtaṃ jānāti passati. Yathābhūtaṃ jānaṃ passaṃ antakaro hotī’’ti. Pañcamaṃ.

6. Āyācanasuttaṃ

176. ‘‘Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti [a. ni. 

174. 这时，尊者阿难来到尊者摩诃俱絺罗所在之处。来到后，与尊者摩诃俱絺罗互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者阿难对尊者摩诃俱絺罗说道：
"朋友，六触处完全离贪灭尽后，还有其他什么吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，没有其他任何东西了吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，既有又没有其他东西吗？"
"朋友，不要这样说。"
"朋友，六触处完全离贪灭尽后，既非有也非无其他任何东西吗？"
"朋友，不要这样说。"
"朋友，当我问'六触处完全离贪灭尽后，还有其他什么吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，没有其他任何东西了吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，既有又没有其他东西吗？'时，你说'不要这样说'。当我问'六触处完全离贪灭尽后，既非有也非无其他任何东西吗？'时，你说'不要这样说'。那么，朋友，这番话的含义应该如何理解呢？"
"朋友，说'六触处完全离贪灭尽后，还有其他什么'，这是在戏论无戏论。说'六触处完全离贪灭尽后，没有其他任何东西了'，这是在戏论无戏论。说'六触处完全离贪灭尽后，既有又没有其他东西'，这是在戏论无戏论。说'六触处完全离贪灭尽后，既非有也非无其他任何东西'，这是在戏论无戏论。朋友，六触处的范围有多大，戏论的范围就有多大；戏论的范围有多大，六触处的范围就有多大。朋友，六触处完全离贪灭尽，就是戏论的止息、戏论的平息。"第四。
5. 优波婆那经
175. 这时，尊者优波婆那来到尊者舍利弗所在之处。来到后，与尊者舍利弗互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者优波婆那对尊者舍利弗说道：
"朋友舍利弗，是通过明而成为终结者吗？"
"朋友，不是这样的。"
"那么朋友舍利弗，是通过行而成为终结者吗？"
"朋友，不是这样的。"
"那么朋友舍利弗，是通过明行而成为终结者吗？"
"朋友，不是这样的。"
"那么朋友舍利弗，是离开明行而成为终结者吗？"
"朋友，不是这样的。"
"朋友舍利弗，当我问'是通过明而成为终结者吗？'时，你说'不是这样的'。当我问'是通过行而成为终结者吗？'时，你说'不是这样的'。当我问'是通过明行而成为终结者吗？'时，你说'不是这样的'。当我问'是离开明行而成为终结者吗？'时，你说'不是这样的'。那么朋友，如何成为终结者呢？"
"朋友，如果通过明成为终结者，那么仍有执取者就会成为终结者。如果通过行成为终结者，那么仍有执取者就会成为终结者。如果通过明行成为终结者，那么仍有执取者就会成为终结者。如果离开明行成为终结者，那么凡夫就会成为终结者。因为朋友，凡夫是离开明行的。朋友，行缺失者不能如实知见。行具足者能如实知见。如实知见者成为终结者。"第五。
6. 祈愿经
176. "诸比丘，有信心的比丘如果正确地祈愿，应该这样祈愿：'愿我能像舍利弗和目犍连那样'。

2.131 idaṃ suttaṃ āgataṃ]. Esā, bhikkhave , tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.

‘‘Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.

‘‘Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.

‘‘Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti. Chaṭṭhaṃ.

7. Rāhulasuttaṃ

177. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

‘‘Yā ca, rāhula , ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

‘‘Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu , āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

‘‘Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

‘‘Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

‘‘Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti. Sattamaṃ.

8. Jambālīsuttaṃ



诸比丘，这是衡量的标准，这是我的比丘弟子们的准则，也就是舍利弗和目犍连。
诸比丘，有信心的比丘尼如果正确地祈愿，应该这样祈愿：'愿我能像比丘尼翅摩和莲花色那样'。诸比丘，这是衡量的标准，这是我的比丘尼弟子们的准则，也就是比丘尼翅摩和莲花色。
诸比丘，有信心的优婆塞如果正确地祈愿，应该这样祈愿：'愿我能像居士质多和阿罗毗的诃多迦那样'。诸比丘，这是衡量的标准，这是我的优婆塞弟子们的准则，也就是居士质多和阿罗毗的诃多迦。
诸比丘，有信心的优婆夷如果正确地祈愿，应该这样祈愿：'愿我能像优婆夷矮小郁多罗和毗卢坎达基的难陀之母那样'。诸比丘，这是衡量的标准，这是我的优婆夷弟子们的准则，也就是优婆夷矮小郁多罗和毗卢坎达基的难陀之母。"第六。
7. 罗睺罗经
177. 这时，尊者罗睺罗来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。世尊对坐在一旁的尊者罗睺罗说道：
"罗睺罗，无论是内在的地界还是外在的地界，那都只是地界而已。应当以正确的智慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正确的智慧如实观察后，就会厌离地界，心从地界中解脱。
罗睺罗，无论是内在的水界还是外在的水界，那都只是水界而已。应当以正确的智慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正确的智慧如实观察后，就会厌离水界，心从水界中解脱。
罗睺罗，无论是内在的火界还是外在的火界，那都只是火界而已。应当以正确的智慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正确的智慧如实观察后，就会厌离火界，心从火界中解脱。
罗睺罗，无论是内在的风界还是外在的风界，那都只是风界而已。应当以正确的智慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正确的智慧如实观察后，就会厌离风界，心从风界中解脱。
罗睺罗，当比丘在这四界中既不见自我也不见我所时，罗睺罗，这就称为比丘已经斩断渴爱，解开结缚，以正确地克服我慢而到达苦的尽头。"第七。
8. 泥沼经

178. ‘‘Cattārome , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ [tassa ko etaṃ (sī. syā. kaṃ. pī.), evaṃ kho tassa (?) ‘‘evaṃ hi tassā bhikkhave jambāliyā’’ti pāṭho viya], bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena [lasagatena (sī. pī.)] hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi [gayheyyapi (?)] bajjheyyapi [khajjeyyapi (sī.)]; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti . Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho . Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

9. Nibbānasuttaṃ



178. "诸比丘，世间存在着四种人。哪四种呢？在这里，诸比丘，有比丘证得某种寂静的心解脱而安住。他思惟有身灭尽。当他思惟有身灭尽时，他的心不趋向有身灭尽，不信乐，不安住，不决定。诸比丘，这样的比丘不能期待有身灭尽。诸比丘，就像一个人用沾有粘性物质的手抓住树枝，他的手会粘住、抓住、被缠住；同样地，诸比丘，比丘证得某种寂静的心解脱而安住。他思惟有身灭尽。当他思惟有身灭尽时，他的心不趋向有身灭尽，不信乐，不安住，不决定。诸比丘，这样的比丘不能期待有身灭尽。
然而在这里，诸比丘，有比丘证得某种寂静的心解脱而安住。他思惟有身灭尽。当他思惟有身灭尽时，他的心趋向有身灭尽，信乐，安住，决定。诸比丘，这样的比丘可以期待有身灭尽。诸比丘，就像一个人用清洁的手抓住树枝，他的手不会粘住、不会抓住、不会被缠住；同样地，诸比丘，比丘证得某种寂静的心解脱而安住。他思惟有身灭尽。当他思惟有身灭尽时，他的心趋向有身灭尽，信乐，安住，决定。诸比丘，这样的比丘可以期待有身灭尽。
然而在这里，诸比丘，有比丘证得某种寂静的心解脱而安住。他思惟无明破除。当他思惟无明破除时，他的心不趋向无明破除，不信乐，不安住，不决定。诸比丘，这样的比丘不能期待无明破除。诸比丘，就像一个存在多年的泥沼。假如有人堵住它的进水口，打开它的出水口，而且天不正常降雨。诸比丘，这样那泥沼就不能期待堤坝破裂。同样地，诸比丘，比丘证得某种寂静的心解脱而安住。他思惟无明破除。当他思惟无明破除时，他的心不趋向无明破除，不信乐，不安住，不决定。诸比丘，这样的比丘不能期待无明破除。
然而在这里，诸比丘，有比丘证得某种寂静的心解脱而安住。他思惟无明破除。当他思惟无明破除时，他的心趋向无明破除，信乐，安住，决定。诸比丘，这样的比丘可以期待无明破除。诸比丘，就像一个存在多年的泥沼。假如有人打开它的进水口，堵住它的出水口，而且天正常降雨。诸比丘，这样那泥沼就可以期待堤坝破裂。同样地，诸比丘，比丘证得某种寂静的心解脱而安住。他思惟无明破除。当他思惟无明破除时，他的心趋向无明破除，信乐，安住，决定。诸比丘，这样的比丘可以期待无明破除。诸比丘，这就是世间存在的四种人。"第八。
9. 涅槃经

179. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ko nu kho, āvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti?

‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti.

‘‘Ko panāvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Navamaṃ.

10. Mahāpadesasuttaṃ

180. Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye [ānande cetiye (dī. ni. 2.186) mahāva. 303 pana aññathā āgataṃ]. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha , sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katame, bhikkhave, cattāro mahāpadesā? Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni [osāretabbāni], vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni [osāriyamānāni] vinaye sandassiyamānāni na ceva sutte otaranti [osaranti (dī. ni. 

179. 这时，尊者阿难来到尊者舍利弗所在之处。来到后，与尊者舍利弗互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者阿难对尊者舍利弗说道："朋友舍利弗，是什么因缘使得这里某些众生在现法中不能完全涅槃呢？"
"朋友阿难，在这里，众生不能如实了知这些是退失分的想，不能如实了知这些是停滞分的想，不能如实了知这些是殊胜分的想，不能如实了知这些是洞察分的想。朋友阿难，这就是使得这里某些众生在现法中不能完全涅槃的因缘。"
"那么朋友舍利弗，是什么因缘使得这里某些众生在现法中能完全涅槃呢？"
"朋友阿难，在这里，众生能如实了知这些是退失分的想，能如实了知这些是停滞分的想，能如实了知这些是殊胜分的想，能如实了知这些是洞察分的想。朋友阿难，这就是使得这里某些众生在现法中能完全涅槃的因缘。"第九。
10. 大教法经
180. 有一次，世尊住在菩伽城的阿难塔庙。在那里，世尊对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊说道："诸比丘，我将宣说四大教法，你们要听，要好好作意，我要说了。""是的，尊者。"那些比丘回答世尊。世尊说道：
"诸比丘，什么是四大教法？在这里，诸比丘，假如有比丘这样说：'朋友们，我亲自从世尊那里听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既不符合经典，

2.188)] na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno duggahita’nti. Iti hetaṃ [iti hidaṃ (sī. syā. kaṃ. ka.)], bhikkhave, chaḍḍeyyātha.

[ettako pāṭho dīghanikāye na dissati, peyyālamukhena dassito bhaveyya] ‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni [ettako pāṭho dīghanikāye na dissati, peyyālamukhena dassito bhaveyya]. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno suggahita’nti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa ; tassa ca saṅghassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca saṅghassa suggahita’nti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave , bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave , bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ suggahita’nti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.


也不符合律藏，那么你们就应该得出这样的结论：'这肯定不是世尊、阿罗汉、正等正觉者所说的话；这位比丘理解错了。'诸比丘，你们应该舍弃它。
"在这里，诸比丘，假如有比丘这样说：'朋友们，我亲自从世尊那里听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既符合经典，也符合律藏，那么你们就应该得出这样的结论：'这肯定是世尊、阿罗汉、正等正觉者所说的话；这位比丘理解得很好。'诸比丘，你们应该记住这第一大教法。
"在这里，诸比丘，假如有比丘这样说：'在某处住有一个僧团，有长老，有上座。我从那个僧团亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既不符合经典，也不符合律藏，那么你们就应该得出这样的结论：'这肯定不是世尊、阿罗汉、正等正觉者所说的话；那个僧团理解错了。'诸比丘，你们应该舍弃它。
"在这里，诸比丘，假如有比丘这样说：'在某处住有一个僧团，有长老，有上座。我从那个僧团亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既符合经典，也符合律藏，那么你们就应该得出这样的结论：'这肯定是世尊、阿罗汉、正等正觉者所说的话；那个僧团理解得很好。'诸比丘，你们应该记住这第二大教法。
"在这里，诸比丘，假如有比丘这样说：'在某处住有许多长老比丘，他们多闻、通晓传统、持法、持律、持纲要。我从那些长老亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既不符合经典，也不符合律藏，那么你们就应该得出这样的结论：'这肯定不是世尊、阿罗汉、正等正觉者所说的话；那些长老理解错了。'诸比丘，你们应该舍弃它。
"在这里，诸比丘，假如有比丘这样说：'在某处住有许多长老比丘，他们多闻、通晓传统、持法、持律、持纲要。我从那些长老亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既符合经典，也符合律藏，那么你们就应该得出这样的结论：'这肯定是世尊、阿罗汉、正等正觉者所说的话；那些长老理解得很好。'诸比丘，你们应该记住这第三大教法。


‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa suggahita’nti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadesā’’ti. Dasamaṃ.

Sañcetaniyavaggo tatiyo.


"在这里，诸比丘，假如有比丘这样说：'在某处住有一位长老比丘，他多闻、通晓传统、持法、持律、持纲要。我从那位长老亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既不符合经典，也不符合律藏，那么你们就应该得出这样的结论：'这肯定不是世尊、阿罗汉、正等正觉者所说的话；那位长老理解错了。'诸比丘，你们应该舍弃它。
"在这里，诸比丘，假如有比丘这样说：'在某处住有一位长老比丘，他多闻、通晓传统、持法、持律、持纲要。我从那位长老亲自听到，亲自领受 - 这是法，这是律，这是导师的教导。'诸比丘，对于那位比丘所说的，你们不应欢喜，也不应排斥。不欢喜也不排斥，应当好好地记住那些词句，然后对照经典，对照律藏。如果对照经典、对照律藏后，发现它们既符合经典，也符合律藏，那么你们就应该得出这样的结论：'这肯定是世尊、阿罗汉、正等正觉者所说的话；那位长老理解得很好。'诸比丘，你们应该记住这第四大教法。诸比丘，这就是四大教法。"第十。
思量品第三。


Tassuddānaṃ –

Cetanā vibhatti koṭṭhiko, ānando upavāṇapañcamaṃ;

Āyācana-rāhula-jambālī, nibbānaṃ mahāpadesenāti.

其摘要如下：
思量、分别、俱絺罗、
阿难和优波婆那第五；
祈愿、罗睺罗、泥沼、
涅槃和大教法。


