(20) 5. Mahāvaggo

1. Sotānugatasuttaṃ



以下是您要求的直译:
(20) 5. 大品
1. 耳随经

191. ‘‘Sotānugatānaṃ , bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati [muṭṭhassatī (sī.)] kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha sukhino dhammapadā plavanti [pilapanti (sī. syā. kaṃ. pī.)]. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ , vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.


191. "诸比丘，对于耳闻的法，口中熟习的，意念思维的，见解透彻的，可期待四种利益。哪四种？在此，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，他快乐，法句浮现。诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，这是对于耳闻的法，口中熟习的，意念思维的，见解透彻的第一种可期待的利益。
"再者，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现；但是有神通、心自在的比丘在天众中说法。他这样想：'这就是我以前修梵行的法与律。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，就像一个善于辨别鼓声的人。他走在长途旅行的路上，听到鼓声。他不会怀疑或犹豫：'这是鼓声吗？还是不是鼓声？'而是会确定那就是鼓声。同样地，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现；但是有神通、心自在的比丘在天众中说法。他这样想：'这就是我以前修梵行的法与律。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，这是对于耳闻的法，口中熟习的，意念思维的，见解透彻的第二种可期待的利益。


‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti! Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ , mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā [sahapaṃsukīḷakā (syā. kaṃ.)]. Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ. Añño pana [samāgaccheyyuṃ, tamenaṃ (sī. syā. kaṃ. pī.)] sahāyako sahāyakaṃ evaṃ vadeyya – ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṃ vadeyya – ‘sarāmi , samma, sarāmi, sammā’ti. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā’’ti. Paṭhamaṃ.

2. Ṭhānasuttaṃ



"再者，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现，也没有有神通、心自在的比丘在天众中说法；但是有天子在天众中说法。他这样想：'这就是我以前修梵行的法与律。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，就像一个善于辨别螺声的人。他走在长途旅行的路上，听到螺声。他不会怀疑或犹豫：'这是螺声吗？还是不是螺声？'而是会确定那就是螺声。同样地，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现，也没有有神通、心自在的比丘在天众中说法；但是有天子在天众中说法。他这样想：'这就是我以前修梵行的法与律。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，这是对于耳闻的法，口中熟习的，意念思维的，见解透彻的第三种可期待的利益。
"再者，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现，也没有有神通、心自在的比丘在天众中说法，也没有天子在天众中说法；但是有化生者提醒另一个化生者：'尊者，你记得吗？你记得吗？我们以前在哪里修梵行？'他回答说：'尊者，我记得，我记得。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，就像两个童年玩伴，偶尔相遇。一个玩伴对另一个玩伴说：'朋友，你记得这个吗？你记得那个吗？'他回答说：'朋友，我记得，我记得。'同样地，诸比丘，比丘学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。对他来说，这些法成为耳闻的，口中熟习的，意念思维的，见解透彻的。他失念而死，投生到某个天众中。在那里，虽然他快乐，法句不浮现，也没有有神通、心自在的比丘在天众中说法，也没有天子在天众中说法；但是有化生者提醒另一个化生者：'尊者，你记得吗？你记得吗？我们以前在哪里修梵行？'他回答说：'尊者，我记得，我记得。'诸比丘，虽然念起缓慢，但那个众生很快就达到殊胜。诸比丘，这是对于耳闻的法，口中熟习的，意念思维的，见解透彻的第四种可期待的利益。诸比丘，这就是对于耳闻的法，口中熟习的，意念思维的，见解透彻的四种可期待的利益。"第一。
2. 处经

192. ‘‘Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri? Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā , na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.

[saṃ. ni. 

192. "诸比丘，这四种处应当通过四种方式来了知。哪四种？
诸比丘，戒应当通过共住来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人。
诸比丘，清净应当通过交往来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人。
诸比丘，坚毅应当在困难中来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人。
诸比丘，智慧应当通过讨论来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人。"
[相应部]


1.122] ‘‘‘Saṃvāsena , bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti [satatavutti (syā. kaṃ.)]; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’’’ti.

‘‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’’’ti.

‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti . ‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.

‘‘Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


[1.122] "诸比丘，'戒应当通过共住来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这是所说的。为什么这样说呢？在此，诸比丘，一个人与另一个人共住时，这样了知：'这位尊者长期以来是破戒的、有缺陷的、有污点的、行为不纯的，不是持续的、不是持续行为的；这位尊者在戒律上是恶戒的，这位尊者不是有戒的。'
"在此，诸比丘，一个人与另一个人共住时，这样了知：'这位尊者长期以来是不破戒的、无缺陷的、无污点的、行为纯净的，是持续的、持续行为的；这位尊者在戒律上是有戒的，这位尊者不是恶戒的。''戒应当通过共住来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这就是为什么这样说。
"诸比丘，'清净应当通过交往来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这是所说的。为什么这样说呢？在此，诸比丘，一个人与另一个人交往时，这样了知：'这位尊者与一个人单独交往时是一个样子，与两个人时又是另一个样子，与三个人时又是另一个样子，与多人时又是另一个样子；这位尊者的后来的交往与先前的交往不一致；这位尊者的交往是不清净的，这位尊者不是清净交往的。'
"在此，诸比丘，一个人与另一个人交往时，这样了知：'这位尊者与一个人单独交往时是怎样，与两个人时也是那样，与三个人时也是那样，与多人时也是那样；这位尊者的后来的交往与先前的交往是一致的；这位尊者的交往是清净的，这位尊者不是不清净交往的。''清净应当通过交往来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这就是为什么这样说。
"诸比丘，'坚毅应当在困难中来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这是所说的。为什么这样说呢？在此，诸比丘，有人遭遇亲属的不幸，或遭遇财产的不幸，或遭遇疾病的不幸，他不这样思考：'这个世间的聚集是如此这般，这个自我的获得是如此这般，在如此这般的世间聚集中，在如此这般的自我获得中，八种世间法在世间中运转，世间也在八种世间法中运转——得与失，名与耻，毁与誉，乐与苦。'他遭遇亲属的不幸，或遭遇财产的不幸，或遭遇疾病的不幸时，就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱。
"在此，诸比丘，有人遭遇亲属的不幸，或遭遇财产的不幸，或遭遇疾病的不幸，他这样思考：'这个世间的聚集是如此这般，这个自我的获得是如此这般，在如此这般的世间聚集中，在如此这般的自我获得中，八种世间法在世间中运转，世间也在八种世间法中运转——得与失，名与耻，毁与誉，乐与苦。'他遭遇亲属的不幸，或遭遇财产的不幸，或遭遇疾病的不幸时，不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷乱。'坚毅应当在困难中来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这就是为什么这样说。


‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti , iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.

‘‘Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.

‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’’’ti.

‘‘Seyyathāpi , bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti , iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī’’ti. Dutiyaṃ.

3. Bhaddiyasuttaṃ

193. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca –

‘‘Sutaṃ metaṃ, bhante – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ [āvaṭṭanīmāyaṃ (sī.), āvaṭṭanimāyaṃ (syā. kaṃ. ka.) ma. ni. 

"诸比丘，'智慧应当通过讨论来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这是所说的。为什么这样说呢？在此，诸比丘，一个人与另一个人讨论时，这样了知：'根据这位尊者的思路、倾向和提问方式，这位尊者是愚钝的，这位尊者不是有智慧的。为什么呢？因为这位尊者不能说出深奥、宁静、精妙、超越思维、微妙、智者所能了解的义理。这位尊者所说的法，他不能简要地或详细地解释其意义，不能教导、宣示、建立、开显、分析、阐明。这位尊者是愚钝的，这位尊者不是有智慧的。'
"诸比丘，就像一个有眼睛的人站在水池边，看见一条小鱼浮出水面。他会这样想：'根据这条鱼的游动方式、破水的方式和速度，这是一条小鱼，不是大鱼。'同样地，诸比丘，一个人与另一个人讨论时，这样了知：'根据这位尊者的思路、倾向和提问方式，这位尊者是愚钝的，这位尊者不是有智慧的。为什么呢？因为这位尊者不能说出深奥、宁静、精妙、超越思维、微妙、智者所能了解的义理。这位尊者所说的法，他不能简要地或详细地解释其意义，不能教导、宣示、建立、开显、分析、阐明。这位尊者是愚钝的，这位尊者不是有智慧的。'
"在此，诸比丘，一个人与另一个人讨论时，这样了知：'根据这位尊者的思路、倾向和提问方式，这位尊者是有智慧的，这位尊者不是愚钝的。为什么呢？因为这位尊者能说出深奥、宁静、精妙、超越思维、微妙、智者所能了解的义理。这位尊者所说的法，他能简要地或详细地解释其意义，能教导、宣示、建立、开显、分析、阐明。这位尊者是有智慧的，这位尊者不是愚钝的。'
"诸比丘，就像一个有眼睛的人站在水池边，看见一条大鱼浮出水面。他会这样想：'根据这条鱼的游动方式、破水的方式和速度，这是一条大鱼，不是小鱼。'同样地，诸比丘，一个人与另一个人讨论时，这样了知：'根据这位尊者的思路、倾向和提问方式，这位尊者是有智慧的，这位尊者不是愚钝的。为什么呢？因为这位尊者能说出深奥、宁静、精妙、超越思维、微妙、智者所能了解的义理。这位尊者所说的法，他能简要地或详细地解释其意义，能教导、宣示、建立、开显、分析、阐明。这位尊者是有智慧的，这位尊者不是愚钝的。'
"'智慧应当通过讨论来了知，而且是长时间的，不是短暂的；通过用心观察的人，不是不用心观察的人；通过有智慧的人，不是愚钝的人'，这就是为什么这样说。诸比丘，这四种处应当通过这四种方式来了知。"第二。
3. 跋提耶经
193. 一时，世尊住在毗舍离（Vesālī）大林重阁讲堂。那时，离车族的跋提耶来到世尊处。来到后，礼敬世尊，然后坐在一旁。坐在一旁的离车族跋提耶对世尊说：
"尊者，我听说：'沙门乔达摩是魔术师，他知道能使人转变的魔法[...]

2.60 passitabbaṃ] jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṃsu – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti?

‘‘Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.

‘‘Taṃ kiṃ maññatha, bhaddiya, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya [tadatthāya (ka.) a. ni. 

2.60 应当看到]，他用这种魔法使其他教派的弟子转变。'尊者，那些这样说的人：'沙门乔达摩是魔术师，他知道能使人转变的魔法，他用这种魔法使其他教派的弟子转变。'尊者，这些人是否如实说世尊的话，没有以不实之事诽谤世尊，是否如法解释法，是否有任何如法的随论会招致批评？因为，尊者，我们不愿诽谤世尊。"
"来吧，跋提耶，你们不要因传闻，不要因传统，不要因传说，不要因典籍的传承，不要因推理，不要因推论，不要因深思熟虑，不要因认同某种见解，不要因某人看起来很有能力，不要因'这位沙门是我们的老师'。跋提耶，当你们自己知道：'这些法是不善的，这些法是有过失的，这些法是智者所呵责的，这些法如果完全接受和实行会导致不利和痛苦'，那时，跋提耶，你们就应当舍弃它们。
"跋提耶，你怎么认为，贪欲在人内心生起时，是对他有利还是不利？""不利，尊者。""跋提耶，这个人被贪欲征服，心被占据，他会杀生，偷盗，与他人妻通奸，说妄语，也会劝导他人这样做[...]

3.66] samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhaddiya, doso purisassa…pe… moho purisassa…pe… sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Akusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Sāvajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññugarahitā, bhante’’. ‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’’ti.

‘‘Taṃ kiṃ maññatha, bhaddiya, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhaddiya, adoso purisassa…pe… amoho purisassa…pe… asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati , parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Kusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Anavajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññuppasatthā, bhante’’. ‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

‘‘Iti kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti , atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


3.66]，这会长期导致不利和痛苦。""是的，尊者。"
"跋提耶，你怎么认为，瞋恚在人...愚痴在人...暴躁在人内心生起时，是对他有利还是不利？""不利，尊者。""跋提耶，这个暴躁的人被暴躁征服，心被占据，他会杀生，偷盗，与他人妻通奸，说妄语，也会劝导他人这样做，这会长期导致不利和痛苦。""是的，尊者。"
"跋提耶，你怎么认为，这些法是善的还是不善的？""不善的，尊者。""有过失的还是无过失的？""有过失的，尊者。""智者呵责的还是智者称赞的？""智者呵责的，尊者。""完全接受和实行会导致不利和痛苦，还是不会？你怎么看？""完全接受和实行会导致不利和痛苦，尊者。我们是这样看的。"
"因此，跋提耶，我对你们说：'来吧，跋提耶，你们不要因传闻，不要因传统，不要因传说，不要因典籍的传承，不要因推理，不要因推论，不要因深思熟虑，不要因认同某种见解，不要因某人看起来很有能力，不要因'这位沙门是我们的老师'。跋提耶，当你们自己知道：'这些法是不善的，这些法是有过失的，这些法是智者所呵责的，这些法如果完全接受和实行会导致不利和痛苦'，那时，跋提耶，你们就应当舍弃它们。'这就是为什么我这样说。
"来吧，跋提耶，你们不要因传闻，不要因传统，不要因传说，不要因典籍的传承，不要因推理，不要因推论，不要因深思熟虑，不要因认同某种见解，不要因某人看起来很有能力，不要因'这位沙门是我们的老师'。跋提耶，当你们自己知道：'这些法是善的，这些法是无过失的，这些法是智者所称赞的，这些法如果完全接受和实行会导致利益和快乐'，那时，跋提耶，你们就应当接受并安住其中。"
"跋提耶，你怎么认为，无贪在人内心生起时，是对他有利还是不利？""有利，尊者。""跋提耶，这个无贪的人不被贪欲征服，心不被占据，他不会杀生，不会偷盗，不会与他人妻通奸，不会说妄语，也不会劝导他人这样做，这会长期导致利益和快乐。""是的，尊者。"
"跋提耶，你怎么认为，无瞋在人...无痴在人...无暴躁在人内心生起时，是对他有利还是不利？""有利，尊者。""跋提耶，这个不暴躁的人不被暴躁征服，心不被占据，他不会杀生，不会偷盗，不会与他人妻通奸，不会说妄语，也不会劝导他人这样做，这会长期导致利益和快乐。""是的，尊者。"
"跋提耶，你怎么认为，这些法是善的还是不善的？""善的，尊者。""有过失的还是无过失的？""无过失的，尊者。""智者呵责的还是智者称赞的？""智者称赞的，尊者。""完全接受和实行会导致利益和快乐，还是不会？你怎么看？""完全接受和实行会导致利益和快乐，尊者。我们是这样看的。"
"因此，跋提耶，我对你们说：'来吧，跋提耶，你们不要因传闻，不要因传统，不要因传说，不要因典籍的传承，不要因推理，不要因推论，不要因深思熟虑，不要因认同某种见解，不要因某人看起来很有能力，不要因'这位沙门是我们的老师'。跋提耶，当你们自己知道：'这些法是善的，这些法是无过失的，这些法是智者所称赞的，这些法如果完全接受和实行会导致利益和快乐'，那时，跋提耶，你们就应当接受并安住其中。'这就是为什么我这样说。


‘‘Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya [vineyya vineyya (sī. syā. kaṃ.)] viharāhi. Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā. Dosaṃ vineyya viharāhi. Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā. Mohaṃ vineyya viharāhi. Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā. Sārambhaṃ vineyya viharāhi. Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’’’ti.

Evaṃ vutte bhaddiyo licchavi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

‘‘Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ – ‘ehi me tvaṃ, bhaddiya, sāvako hohi; ahaṃ satthā bhavissāmī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’’ti. ‘‘Bhaddikā , bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā… vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evametaṃ, bhaddiya, evametaṃ, bhaddiya! Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā… vessā… suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ [āvaṭṭeyya (?)] akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ) [(sace ceteyyuṃ) (sī. syā. kaṃ. pī.), (āvaṭṭeyyuṃ) (ka.) a. ni. 8.44]. Ko pana vādo manussabhūtassā’’ti! Tatiyaṃ.

4. Sāmugiyasuttaṃ



"跋提耶，那些在世间的善人、真人，他们这样教导弟子：'来吧，善男子，你要除去贪欲而安住。除去贪欲而安住，你就不会以身、口、意造作由贪欲而生的业。你要除去瞋恚而安住。除去瞋恚而安住，你就不会以身、口、意造作由瞋恚而生的业。你要除去愚痴而安住。除去愚痴而安住，你就不会以身、口、意造作由愚痴而生的业。你要除去暴躁而安住。除去暴躁而安住，你就不会以身、口、意造作由暴躁而生的业。'"
说到这里，离车族的跋提耶对世尊说："殊胜啊，尊者...请世尊接受我为优婆塞，从今天起终生皈依。"
"跋提耶，我是否对你说过：'来吧，跋提耶，你做我的弟子；我将成为你的老师'？""没有，尊者。""跋提耶，尽管我这样说，这样教导，但有些沙门、婆罗门却以虚假、空洞、虚妄、不实的话诽谤我说：'沙门乔达摩是魔术师，他知道能使人转变的魔法，他用这种魔法使其他教派的弟子转变。'""尊者，这种转变的魔法是好的。尊者，这种转变的魔法是善的。尊者，愿我亲爱的亲戚朋友被这种魔法转变，这将长期有利于我亲爱的亲戚朋友，使他们得到幸福。尊者，如果所有的刹帝利都被这种魔法转变，这将长期有利于所有刹帝利，使他们得到幸福。尊者，如果所有的婆罗门...吠舍...首陀罗都被这种魔法转变，这将长期有利于所有首陀罗，使他们得到幸福。"
"确实如此，跋提耶，确实如此，跋提耶！跋提耶，如果所有的刹帝利都被这种魔法转变，以舍弃不善法、成就善法，这将长期有利于所有刹帝利，使他们得到幸福。跋提耶，如果所有的婆罗门...吠舍...首陀罗都被这种魔法转变，以舍弃不善法、成就善法，这将长期有利于所有首陀罗，使他们得到幸福。跋提耶，如果包括天、魔、梵的世界，包括沙门、婆罗门、天、人的众生都被这种魔法转变，以舍弃不善法、成就善法，这将长期有利于包括天、魔、梵的世界，包括沙门、婆罗门、天、人的众生，使他们得到幸福。跋提耶，如果这些大沙罗树都被这种魔法转变，以舍弃不善法、成就善法，这将长期有利于这些大沙罗树，使它们得到幸福(如果它们能思考的话)。更何况是人呢！"第三。
4. 沙姆吉耶经

194. Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma [sāpūgaṃ nāma (sī. syā. kaṃ. pī.)] koliyānaṃ nigamo. Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca –

‘‘Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhipadhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ , diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.

‘‘Katamañca , byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.

‘‘Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.

‘‘Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā…pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ .

‘‘Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti. So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati. Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.

‘‘Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti. Catutthaṃ.

5. Vappasuttaṃ



194. 一时，尊者阿难住在拘利族人的一个名叫沙姆伽的市镇。那时，许多沙姆伽的拘利族子弟来到尊者阿难处。来到后，礼敬尊者阿难，然后坐在一旁。坐在一旁的那些沙姆伽拘利族子弟，尊者阿难对他们说：
"虎足子们，这四种清净精进支是由那位知者、见者、阿罗汉、正等正觉者善说的，为了众生的清净，为了超越忧悲，为了灭除苦恼，为了得到真理，为了证悟涅槃。哪四种？戒清净精进支、心清净精进支、见清净精进支、解脱清净精进支。
"虎足子们，什么是戒清净精进支？在此，虎足子们，比丘是持戒者...在学处中学习。虎足子们，这称为戒清净。'我将完成这样的戒清净，如果还未圆满的话，或者如果已经圆满，我将在各处以智慧支持它'，对此的欲求、努力、精进、奋发、不退缩、念和正知，虎足子们，这称为戒清净精进支。
"虎足子们，什么是心清净精进支？在此，虎足子们，比丘离开欲望...进入并安住于第四禅。虎足子们，这称为心清净。'我将完成这样的心清净，如果还未圆满的话，或者如果已经圆满，我将在各处以智慧支持它'，对此的欲求、努力、精进、奋发、不退缩、念和正知，虎足子们，这称为心清净精进支。
"虎足子们，什么是见清净精进支？在此，虎足子们，比丘如实了知'这是苦'...如实了知'这是导向苦灭的道路'。虎足子们，这称为见清净。'我将完成这样的见清净，如果还未圆满的话...我将在各处以智慧支持它'，对此的欲求、努力、精进、奋发、不退缩、念和正知，虎足子们，这称为见清净精进支。
"虎足子们，什么是解脱清净精进支？虎足子们，那位圣弟子具足了这戒清净精进支、这心清净精进支、这见清净精进支，他使心从贪染之法中离染，使心从应解脱之法中解脱。他使心从贪染之法中离染，使心从应解脱之法中解脱后，触证正解脱。虎足子们，这称为解脱清净。'我将完成这样的解脱清净，如果还未圆满的话，或者如果已经圆满，我将在各处以智慧支持它'，对此的欲求、努力、精进、奋发、不退缩、念和正知，虎足子们，这称为解脱清净精进支。
"虎足子们，这四种清净精进支是由那位知者、见者、阿罗汉、正等正觉者善说的，为了众生的清净，为了超越忧悲，为了灭除苦恼，为了得到真理，为了证悟涅槃。"第四。
5. 瓦帕经

195. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca –

‘‘Idhassa , vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ [anvāssaveyyuṃ (ka.)] abhisamparāya’’nti? ‘‘Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

‘‘Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ – ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca – ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti . Ayaṃ kho no, bhante , vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto’’ti.

Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca – ‘‘sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi – ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo’’ti.

‘‘Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi [viññūhīti (sī. pī. ka.) saṃ. ni. 

195. 一时，世尊住在释迦族的迦毗罗卫城尼拘律园。那时，尼干子弟子瓦帕·释迦来到尊者大目犍连处。来到后，礼敬尊者大目犍连，然后坐在一旁。坐在一旁的尼干子弟子瓦帕·释迦，尊者大目犍连对他说：
"瓦帕，在此，假如一个人身业清净、语业清净、意业清净，无明消退，明生起。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？""尊者，我看到有这样的原因。尊者，如果这个人过去造作了恶业，其果报尚未成熟。由于这个原因，这个人在来世会遭受苦受的烦恼流入。"这时，尊者大目犍连与尼干子弟子瓦帕·释迦的谈话正进行到这里。
这时，世尊在傍晚从独处中出来，走向集会堂。来到后，坐在准备好的座位上。坐下后，世尊对尊者大目犍连说：
"目犍连，你们刚才坐在一起讨论什么？你们之间有什么未完成的谈话？""世尊，我对尼干子弟子瓦帕·释迦这样说：'瓦帕，在此，假如一个人身业清净、语业清净、意业清净，无明消退，明生起。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？'世尊，当我这样说时，尼干子弟子瓦帕·释迦对我说：'尊者，我看到有这样的原因。尊者，如果这个人过去造作了恶业，其果报尚未成熟。由于这个原因，这个人在来世会遭受苦受的烦恼流入。'世尊，我与尼干子弟子瓦帕·释迦的谈话正进行到这里，这时世尊到来。"
然后，世尊对尼干子弟子瓦帕·释迦说："瓦帕，如果你同意我说的就同意，反对的就反对，如果你不理解我所说的意思，就进一步问我：'尊者，这是什么意思？这是什么含义？'这样我们就可以进行讨论。""世尊，我会同意应当同意的，反对应当反对的。如果我不理解世尊所说的意思，我会进一步问世尊：'尊者，这是什么意思？这是什么含义？'让我们进行讨论吧。"
"瓦帕，你怎么认为，由于身体行为而产生的烦恼、忧虑和热恼，对于远离身体行为的人，这些烦恼、忧虑和热恼就不存在。他不造新业，旧业则通过一次次体验而消除，这种消除是当下可见的、立即生效的、邀人亲证的、导向目标的、智者各自证知的[...]

4.364 passitabbaṃ]. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

‘‘Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe... jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.

‘‘Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi [usīranāḷamattānipi (sī.)]. So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya . Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

‘‘Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.


4.364 应当看到]。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？""没有，尊者。"
"瓦帕，你怎么认为，由于语言行为而产生的烦恼、忧虑和热恼，对于远离语言行为的人，这些烦恼、忧虑和热恼就不存在。他不造新业，旧业则通过一次次体验而消除，这种消除是当下可见的、立即生效的、邀人亲证的、导向目标的、智者各自证知的。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？""没有，尊者。"
"瓦帕，你怎么认为，由于意念行为而产生的烦恼、忧虑和热恼，对于远离意念行为的人，这些烦恼、忧虑和热恼就不存在。他不造新业，旧业则通过一次次体验而消除，这种消除是当下可见的、立即生效的、邀人亲证的、导向目标的、智者各自证知的。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？""没有，尊者。"
"瓦帕，你怎么认为，由于无明而产生的烦恼、忧虑和热恼，当无明消退、明生起时，这些烦恼、忧虑和热恼就不存在。他不造新业，旧业则通过一次次体验而消除，这种消除是当下可见的、立即生效的、邀人亲证的、导向目标的、智者各自证知的。瓦帕，你是否看到有任何原因，会使这个人在来世遭受苦受的烦恼流入？""没有，尊者。"
"瓦帕，对于心如此正确解脱的比丘，他获得了六种恒常住处。他以眼见色时，既不喜悦也不忧愁；他住于舍，具念正知。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，既不喜悦也不忧愁；他住于舍，具念正知。当他感受身体极限的感受时，他了知'我感受身体极限的感受'；当他感受生命极限的感受时，他了知'我感受生命极限的感受'；他了知'身体坏灭、生命终止后，就在此处，一切感受都将不再令人欢喜，将变得冷却'。"
"瓦帕，就像依靠柱子而有影子。然后有一个人带着锄头和篮子来。他从根部砍断那根柱子；砍断后挖掘；挖掘后拔出根，甚至连细小的根须也拔出。他把那根柱子切成小块。切成小块后劈开。劈开后做成薄片。做成薄片后在风中和阳光下晒干。在风中和阳光下晒干后用火烧。用火烧后成为灰烬。成为灰烬后撒入强风中或投入急流的河中。这样，瓦帕，那依靠柱子而有的影子就被连根拔除，像棕榈树桩一样被摧毁，成为非有，将来不再生起。
"同样地，瓦帕，对于心如此正确解脱的比丘，他获得了六种恒常住处。他以眼见色时，既不喜悦也不忧愁；他住于舍，具念正知。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，既不喜悦也不忧愁；他住于舍，具念正知。当他感受身体极限的感受时，他了知'我感受身体极限的感受'；当他感受生命极限的感受时，他了知'我感受生命极限的感受'；他了知'身体坏灭、生命终止后，就在此处，一切感受都将不再令人欢喜，将变得冷却'。"


Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante , bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

6. Sāḷhasuttaṃ



这样说时，尼干子弟子瓦帕·释迦对世尊说："尊者，就像一个人为了获得利润而饲养马，他不仅得不到利润，反而遭受更多的疲劳和烦恼。同样地，尊者，我为了获得利益而亲近愚蠢的尼干子。我不仅没有获得利益，反而遭受更多的疲劳和烦恼。尊者，从今天起，我对愚蠢的尼干子的信仰，我要把它撒入强风中或投入急流的河中。太殊胜了，尊者...请世尊接受我为优婆塞，从今天起终生皈依。"第五。
6. 沙拉经


196. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca –

‘‘Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti – sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā’’ti?

‘‘Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

‘‘Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ [kudhāriṃ (ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya [dhopeyya (sī. syā. kaṃ. pī.)]; pāsāṇaguḷena dhovetvā nadiṃ patāreyya.

‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṃ pāṭikaṅkhaṃ – sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī’’ti.

‘‘Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

‘‘Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.

‘‘Seyyathāpi , sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ [piyārittaṃ (sī. pī.)] bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya.

‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā [suvisuddhakatā (ka.)] phiyārittabaddhā. Tassetaṃ pāṭikaṅkhaṃ – ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’’’ti.

‘‘Evamevaṃ kho , sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.


196. 一时，世尊住在毗舍离城大林重阁讲堂。那时，沙拉·离车和阿跋耶·离车来到世尊处。来到后，礼敬世尊，然后坐在一旁。坐在一旁的沙拉·离车对世尊说：
"尊者，有些沙门婆罗门宣称通过两种方法渡过暴流 - 通过戒清净和通过苦行厌恶。在此，尊者，世尊怎么说？"
"沙拉，我说戒清净是沙门生活的一个要素。沙拉，那些沙门婆罗门主张苦行厌恶、以苦行厌恶为核心、依附于苦行厌恶而生活，他们无法渡过暴流。沙拉，那些沙门婆罗门身行不清净、语行不清净、意行不清净、生活不清净，他们无法获得无上正等正觉的智见。
"沙拉，就像一个想要渡河的人拿着锋利的斧头进入森林。他在那里看到一棵高大的沙罗树，笔直、新鲜、没有瑕疵。他从根部砍断它；砍断根部后砍断顶部；砍断顶部后彻底清除枝叶；彻底清除枝叶后用斧头削平；用斧头削平后用刨子刨平；用刨子刨平后用刮刀刮平；用刮刀刮平后用石球磨光；用石球磨光后把它推入河中。
"沙拉，你怎么认为，这个人能渡过河吗？""不能，尊者。""为什么？""尊者，因为那棵沙罗树外表虽然精心处理过，但内部未清理。可以预料，沙罗树会沉没，那个人会遭遇不幸和灾难。"
"同样地，沙拉，那些沙门婆罗门主张苦行厌恶、以苦行厌恶为核心、依附于苦行厌恶而生活，他们无法渡过暴流。沙拉，那些沙门婆罗门身行不清净、语行不清净、意行不清净、生活不清净，他们无法获得无上正等正觉的智见。
"但是，沙拉，那些沙门婆罗门不主张苦行厌恶、不以苦行厌恶为核心、不依附于苦行厌恶而生活，他们能够渡过暴流。沙拉，那些沙门婆罗门身行清净、语行清净、意行清净、生活清净，他们能够获得无上正等正觉的智见。
"沙拉，就像一个想要渡河的人拿着锋利的斧头进入森林。他在那里看到一棵高大的沙罗树，笔直、新鲜、没有瑕疵。他从根部砍断它；砍断根部后砍断顶部；砍断顶部后彻底清除枝叶；彻底清除枝叶后用斧头削平；用斧头削平后用刨子刨平；用刨子刨平后拿起凿子彻底清理内部；彻底清理内部后用刮刀刮平；用刮刀刮平后用石球磨光；用石球磨光后制成船；制成船后安装桨和舵；安装桨和舵后把它推入河中。
"沙拉，你怎么认为，这个人能渡过河吗？""能，尊者。""为什么？""尊者，因为那棵沙罗树外表精心处理过，内部也彻底清理过，制成了船，并安装了桨和舵。可以预料，船不会沉没，那个人会安全地到达对岸。"
"同样地，沙拉，那些沙门婆罗门不主张苦行厌恶、不以苦行厌恶为核心、不依附于苦行厌恶而生活，他们能够渡过暴流。沙拉，那些沙门婆罗门身行清净、语行清净、意行清净、生活清净，他们能够获得无上正等正觉的智见。沙拉，就像一个战士，即使他知道许多弓箭的花样，但他因为三个条件而配得上国王、为国王所用，被视为国王的一部分。哪三个条件？远射、急速射中和能射穿大物体。


‘‘Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.

‘‘Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi , sāḷha, ariyasāvako ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

‘‘Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī’’ti. Chaṭṭhaṃ.

7. Mallikādevīsuttaṃ



"沙拉，就像那个战士能远射；同样地，沙拉，圣弟子具有正定。沙拉，具有正定的圣弟子如实以正慧观察任何色，无论是过去、未来、现在的，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，一切色都'不是我的，不是我，不是我的自我'。任何受...任何想...任何行...任何识，无论是过去、未来、现在的，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，一切识都'不是我的，不是我，不是我的自我'，他如实以正慧如此观察。
"沙拉，就像那个战士能急速射中；同样地，沙拉，圣弟子具有正见。沙拉，具有正见的圣弟子如实了知'这是苦'...如实了知'这是导向苦灭的道路'。
"沙拉，就像那个战士能射穿大物体；同样地，沙拉，圣弟子具有正解脱。沙拉，具有正解脱的圣弟子能射穿巨大的无明蕴。"第六。
7. 末利迦王后经

197. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca –

‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā [syā. pī. potthakesu ‘‘dubbaṇo ca hoti durūpo supāpako’’ti evamādinā pulliṅgikavasena dissati] dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?

‘‘Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?

‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?

‘‘Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti?

‘‘Idha , mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā [so (syā.)] na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā [issāmanako (syā.)] kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā [so (syā.)] yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.

‘‘Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.

‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.


197. 一时，世尊住在舍卫城祇树给孤独园。那时，末利迦王后来到世尊处。来到后，礼敬世尊，然后坐在一旁。坐在一旁的末利迦王后对世尊说：
"尊者，是什么原因，什么条件，使得这里有些女人丑陋、难看、极不悦目；贫穷、少财少物、地位低下？
尊者，又是什么原因，什么条件，使得这里有些女人丑陋、难看、极不悦目；但富有、大财大富、地位崇高？
尊者，是什么原因，什么条件，使得这里有些女人美丽、悦目、端庄、具有最上的肤色；但贫穷、少财少物、地位低下？
尊者，又是什么原因，什么条件，使得这里有些女人美丽、悦目、端庄、具有最上的肤色；而且富有、大财大富、地位崇高？"
"末利迦，这里有些女人易怒、多忧恼。即使被稍微责备也会生气、发怒、恼怒、对抗，显露出愤怒、憎恨和不满。她不布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具。而且她嫉妒；对他人的利养、恭敬、尊重、敬意、礼拜和供养感到嫉妒、憎恶、怀恨。如果她从那里死后来到这个状态，无论她投生到哪里，都会丑陋、难看、极不悦目；贫穷、少财少物、地位低下。
末利迦，这里有些女人易怒、多忧恼。即使被稍微责备也会生气、发怒、恼怒、对抗，显露出愤怒、憎恨和不满。但她布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具。而且她不嫉妒；对他人的利养、恭敬、尊重、敬意、礼拜和供养不感到嫉妒、不憎恶、不怀恨。如果她从那里死后来到这个状态，无论她投生到哪里，都会丑陋、难看、极不悦目；但富有、大财大富、地位崇高。
末利迦，这里有些女人不易怒、不多忧恼。即使被多次责备也不会生气、不发怒、不恼怒、不对抗，不显露出愤怒、憎恨和不满。但她不布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具。而且她嫉妒；对他人的利养、恭敬、尊重、敬意、礼拜和供养感到嫉妒、憎恶、怀恨。如果她从那里死后来到这个状态，无论她投生到哪里，都会美丽、悦目、端庄、具有最上的肤色；但贫穷、少财少物、地位低下。
末利迦，这里有些女人不易怒、不多忧恼。即使被多次责备也不会生气、不发怒、不恼怒、不对抗，不显露出愤怒、憎恨和不满。而且她布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具。而且她不嫉妒；对他人的利养、恭敬、尊重、敬意、礼拜和供养不感到嫉妒、不憎恶、不怀恨。如果她从那里死后来到这个状态，无论她投生到哪里，都会美丽、悦目、端庄、具有最上的肤色；而且富有、大财大富、地位崇高。


‘‘Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti.

Evaṃ vutte mallikā devī bhagavantaṃ etadavoca – ‘‘yā nūnāhaṃ [sā nūnāhaṃ (syā.), yaṃ nūnāhaṃ (ka.)] bhante, aññaṃ jātiṃ [aññāya jātiyā (syā.)] kodhanā ahosiṃ upāyāsabahulā, appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ, sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.

‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā [aḍḍhā ca (sī. pī. ka.)] mahaddhanā mahābhogā.

‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi. Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi. Abhikkantaṃ, bhante…pe… upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

8. Attantapasuttaṃ

198. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco [pu. pa. 174; ma. ni. 2.7; dī. ni. 3.314; a. ni. 

"末利迦，这就是原因，这就是条件，使得这里有些女人丑陋、难看、极不悦目；贫穷、少财少物、地位低下。末利迦，这就是原因，这就是条件，使得这里有些女人丑陋、难看、极不悦目；但富有、大财大富、地位崇高。末利迦，这就是原因，这就是条件，使得这里有些女人美丽、悦目、端庄、具有最上的肤色；但贫穷、少财少物、地位低下。末利迦，这就是原因，这就是条件，使得这里有些女人美丽、悦目、端庄、具有最上的肤色；而且富有、大财大富、地位崇高。"
听到这些，末利迦王后对世尊说："尊者，我想在前世我一定是易怒的、多忧恼的，即使被稍微责备也会生气、发怒、恼怒、对抗，显露出愤怒、憎恨和不满，所以我现在丑陋、难看、极不悦目。
尊者，我想在前世我一定布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具，所以我现在富有、大财大富。
尊者，我想在前世我一定不嫉妒，对他人的利养、恭敬、尊重、敬意、礼拜和供养不感到嫉妒、不憎恶、不怀恨，所以我现在地位崇高。尊者，在这王宫里有刹帝利女、婆罗门女和居士女，我对她们有统治权。尊者，从今天起，我将不再易怒，不再多忧恼，即使被多次责备也不会生气、不发怒、不恼怒、不对抗，不显露出愤怒、憎恨和不满；我将布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、床具、住处和灯具。我将不再嫉妒，对他人的利养、恭敬、尊重、敬意、礼拜和供养不感到嫉妒、不憎恶、不怀恨。太殊胜了，尊者...请世尊接受我为优婆夷，从今天起终生皈依。"第七。
8. 自苦经
198. "比丘们，这世间存在四种人。哪四种？比丘们，这里有一种人[...]

3.157-163] puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

‘‘Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

‘‘So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.

‘‘So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

‘‘Kathañca , bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.


自苦而且使他人受苦。比丘们，这里有一种人既不自苦也不使他人受苦。他既不自苦也不使他人受苦，现世就无欲、寂静、清凉、感受快乐，以梵我而住。
"比丘们，怎样是一个人自苦、致力于自我折磨的修行？比丘们，这里有人裸体，不守礼仪，用手擦拭，不应邀而来不停留，不接受专门准备的食物，不接受特意邀请。他不接受从锅口、碗口直接给的食物，不接受门槛之间、棍棒之间、杵臼之间给的食物，不接受两人正在吃饭时给的食物，不接受孕妇、哺乳的妇女、与男子同居的妇女给的食物，不接受集会上的食物，不接受狗站立处的食物，不接受有成群苍蝇处的食物，不吃鱼、不吃肉、不喝酒、不喝果酒、不喝米浆。他或者只到一家乞食，或者只吃一口...或者到七家乞食，或者只吃七口；他靠一次施食而活，或靠两次施食而活...或靠七次施食而活；他一天吃一餐，或两天吃一餐...或七天吃一餐。就这样他遵行半月一次的轮流进食。
"他吃蔬菜，吃小米，吃野米，吃皮屑，吃水藻，吃米糠，吃米汤沫，吃麻籽饼，吃草，吃牛粪；他靠森林的根和果实生活，吃掉落的果实。
"他穿麻布衣，穿粗麻布衣，穿裹尸布，穿粪扫衣，穿树皮衣，穿羚羊皮，穿羚羊皮条，穿吉祥草衣，穿树皮衣，穿木板衣，穿人发衣，穿马尾毛衣，穿猫头鹰翅膀；他是拔除须发者，致力于拔除须发的修行；他是常立者，拒绝坐具；他是蹲踞者，致力于蹲踞的修行；他是卧荆棘者，以荆棘为床；他每天傍晚第三次洗浴。就这样他以各种方式折磨和煎熬自己的身体。比丘们，这就是一个人自苦、致力于自我折磨的修行。
"比丘们，怎样是一个人使他人受苦、致力于折磨他人的修行？比丘们，这里有人是屠羊者、屠猪者、捕鸟者、捕兽者、猎人、渔夫、盗贼、刽子手、屠牛者、狱卒，或其他任何残酷行为的从事者。比丘们，这就是一个人使他人受苦、致力于折磨他人的修行。


‘‘Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati [juhanti (sī. pī.)]; avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) [( ) natthi sī. syā. kaṃ. pī. potthakesu] ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti [parikammatthāyāti (ka.)]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

‘‘Kathañca , bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.


"比丘们，怎样是一个人既自苦又使他人受苦、致力于自我折磨和折磨他人的修行？比丘们，这里有人是已灌顶的刹帝利王，或是大富的婆罗门。他在城东建造一个新的祭祀堂，剃除须发，穿上粗糙的鹿皮衣，用酥油涂抹身体，用鹿角搔背，进入新的祭祀堂，与王后和祭司婆罗门一起。他在那里铺设青草的地面上卧息。一头母牛的第一个乳头的奶供养国王，第二个乳头的奶供养王后，第三个乳头的奶供养祭司婆罗门，第四个乳头的奶用来祭火，剩下的奶供养小牛犊。他这样说：'为祭祀杀这么多公牛，为祭祀杀这么多小公牛，为祭祀杀这么多小母牛，为祭祀杀这么多山羊，为祭祀杀这么多绵羊，（为祭祀杀这么多马，）为祭柱砍这么多树，为祭场割这么多草。'那些被称为奴隶、仆人或工人的人，在鞭打和恐吓下，泪流满面地做准备工作。比丘们，这就是一个人既自苦又使他人受苦、致力于自我折磨和折磨他人的修行。
"比丘们，怎样是一个人既不自苦也不使他人受苦、不致力于自我折磨和折磨他人的修行？他既不自苦也不使他人受苦，现世就无欲、寂静、清凉、感受快乐，以梵我而住。比丘们，这里如来出现于世间，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。他以自己的智慧证悟并宣说这个世间，包括天、魔、梵、沙门、婆罗门、天、人。他宣说法，开始善、中间善、结尾善，有义有文，显示完全圆满清净的梵行。居士或居士子或生于其他种姓的人听闻此法。他听闻此法后对如来生起信心。具有这种信心，他这样思考：'在家生活拥挤，是尘垢之道；出家生活空旷。在家住不容易修习完全圆满、完全清净、如螺贝般光洁的梵行。我应该剃除须发，披上袈裟衣，从在家生活出家，进入无家生活。'他后来舍弃少量或大量的财富，舍弃少量或大量的亲属，剃除须发，披上袈裟衣，从在家生活出家，进入无家生活。


‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati , samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

‘‘So 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. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti .

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [( ) natthi sī. syā. potthakesu. ma. ni. 1.296; ma. ni. 

"他这样出家后，遵守比丘的学处和生活，舍弃杀生，远离杀生，放下棍杖和武器，有羞耻心，有同情心，对一切生命怀有慈悲。舍弃不与取，远离不与取，只取所给予的，期待所给予的，以不偷盗、清净的自我而住。舍弃非梵行，过梵行生活，远离淫欲，远离村俗之法。舍弃妄语，远离妄语，说真实语，诚实可靠，不欺骗世间。舍弃离间语，远离离间语，不在这里听到后在那里说以离间这些人，也不在那里听到后在这里说以离间那些人；他是分裂者的调解者，和合者的支持者，喜好和合，乐于和合，欢喜和合，说能导致和合的话。舍弃粗恶语，远离粗恶语；他说温和、悦耳、可爱、入心、优雅、令众人喜欢、令众人愉悦的话。舍弃绮语，远离绮语，说应时语、真实语、有意义语、法语、律语；他说有价值的话，适时的，有理由的，适度的，有益的。
"他远离损害种子和植物。他一日一食，过午不食，远离非时食。他远离观看歌舞、音乐、表演。他远离戴花、香料、涂香、装饰品和装饰。他远离高床大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴婢。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地和房产。他远离从事信使工作。他远离买卖。他远离用假秤、假钱、假量欺骗。他远离贿赂、欺诈、欺骗和不诚实。他远离伤害、杀戮、囚禁、抢劫、掠夺和暴力。
"他满足于蔽体的衣服和果腹的食物。无论去哪里，他只带着这些。就像有翼的鸟儿飞往何处，只携带着羽翼；同样地，比丘满足于蔽体的衣服和果腹的食物。无论去哪里，他只带着这些。他具足这种圣戒蕴，内心感受无过失的快乐。
"他以眼见色时，不取相，不取细相。因为若不防护眼根，贪忧等恶不善法就会流入，所以他实行防护，守护眼根，防护眼根。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。因为若不防护意根，贪忧等恶不善法就会流入，所以他实行防护，守护意根，防护意根。他具足这种圣根防护，内心感受无染污的快乐。
"他在前进后退时保持正知，在观看周围时保持正知，在屈伸肢体时保持正知，在穿袈裟、持钵、着衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行住坐卧、醒寐、语默时保持正知。
"他具足这种圣戒蕴，（具足这种圣知足，）[...]

2.13 passitabbaṃ] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato [samannāgato. so (ka.)] vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya…pe… sattānaṃ cutūpapātañāṇāya…pe… (so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte) āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

‘‘Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

9. Taṇhāsuttaṃ

199. Bhagavā etadavoca – ‘‘taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto [kulāguṇṭhikajāto (sī. syā. kaṃ. pī.) a. ni. aṭṭha. 2.

具足这种圣根防护，具足这种圣正念正知，他亲近寂静的住处——林野、树下、山岩、山洞、坟场、森林、露地、草堆。他在饭后，从乞食回来，结跏趺坐，保持身体正直，在面前安立正念。他舍弃对世间的贪欲，以离贪欲的心而住，使心从贪欲中净化。舍弃瞋恚，以无瞋的心而住，对一切众生怀有慈悲，使心从瞋恚中净化。舍弃昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，使心从昏沉睡眠中净化。舍弃掉举恶作，不掉举而住，内心寂静，使心从掉举恶作中净化。舍弃疑惑，超越疑惑而住，对善法无疑，使心从疑惑中净化。他舍弃这五盖，这些能削弱智慧的心的染污，离诸欲...进入并安住于第四禅。
"当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导其心趣向宿命随念智...有情死生智...（当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，）他引导其心趣向漏尽智。他如实了知'这是苦'，如实了知'这是苦集'，如实了知'这是苦灭'，如实了知'这是趣向苦灭之道'。他如实了知'这些是漏'，如实了知'这是漏集'，如实了知'这是漏灭'，如实了知'这是趣向漏灭之道'。
"当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱；在解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'比丘们，这就是一个人既不自苦也不使他人受苦、不致力于自我折磨和折磨他人的修行。他既不自苦也不使他人受苦，现世就无欲、寂静、清凉、感受快乐，以梵我而住。比丘们，这就是存在于世间的四种人。"第八。
9. 爱经
199. 世尊如是说："比丘们，我将为你们说爱，它如网、如流、如蔓、如黏着，由此这个世界被缠绕、包裹、如线团般纠结、如草结般纠结[...]

4.199] muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati ? Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

‘‘Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti [evamasmi (sī.), evasmi (syā. kaṃ. pī.) vibha. 973 passitabbaṃ] hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ [apiha (sī. pī.), api (syā. kaṃ.)] santi hoti, apihaṃ [api (sī. syā. kaṃ. pī.)] itthaṃ santi hoti, apihaṃ [api (sī. syā. kaṃ. pī.)] evaṃ santi hoti, apihaṃ [api (sī. syā. kaṃ. pī.)] aññathā santi hoti , bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

‘‘Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

‘‘Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni. Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni , paccuppannāni chattiṃsa taṇhāvicaritāni. Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.

‘‘Ayaṃ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti. Navamaṃ.

10. Pemasuttaṃ



如文兰草般纠结，不能超越恶趣、苦趣、堕落、轮回。你们要听，要好好作意，我将说。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"比丘们，什么是那爱，如网、如流、如蔓、如黏着，由此这个世界被缠绕、包裹、如线团般纠结、如草结般纠结、如文兰草般纠结，不能超越恶趣、苦趣、堕落、轮回？比丘们，有十八种内在的爱行，十八种外在的爱行。
"什么是十八种内在的爱行？比丘们，当有'我是'时，就有'我是这样'，'我是如此'，'我是不同'，'我不是'，'我存在'，'有'，'有这样'，'有如此'，'有不同'，'愿有'，'愿有这样'，'愿有如此'，'愿有不同'，'将有'，'将有这样'，'将有如此'，'将有不同'。这些是十八种内在的爱行。
"什么是十八种外在的爱行？比丘们，当有'由于这个我是'时，就有'由于这个我是这样'，'由于这个我是如此'，'由于这个我是不同'，'由于这个我不是'，'由于这个我存在'，'由于这个有'，'由于这个有这样'，'由于这个有如此'，'由于这个有不同'，'由于这个愿有'，'由于这个愿有这样'，'由于这个愿有如此'，'由于这个愿有不同'，'由于这个将有'，'由于这个将有这样'，'由于这个将有如此'，'由于这个将有不同'。这些是十八种外在的爱行。
"如是，十八种内在的爱行，十八种外在的爱行。比丘们，这些被称为三十六种爱行。如此，有过去的三十六种爱行，未来的三十六种爱行，现在的三十六种爱行。这样就有一百零八种爱行。
"比丘们，这就是那爱，如网、如流、如蔓、如黏着，由此这个世界被缠绕、包裹、如线团般纠结、如草结般纠结、如文兰草般纠结，不能超越恶趣、苦趣、堕落、轮回。"第九。
10. 爱经

200. ‘‘Cattārimāni, bhikkhave, (pemāni) [( ) natthi sī. syā. kaṃ. pī. potthakesu] jāyanti. Katamāni cattāri? Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.

‘‘Kathañca, bhikkhave, pemā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti . So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.

‘‘Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, pemā doso jāyati.

‘‘Kathañca, bhikkhave, dosā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.

‘‘Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo . Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, dosā doso jāyati. Imāni kho, bhikkhave, cattāri pemāni jāyanti.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti [na paṭisseneti (sī. pī.)] na dhūpāyati na pajjalati na sampajjhāyati [na apajjhāyati (sī.), na pajjhāyati (syā. kaṃ. pī.)].

‘‘Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ , attani vā vedanaṃ, vedanāya vā attānaṃ; saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ; saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu usseneti.


200. "比丘们，有这四种（爱）生起。哪四种？从爱生爱，从爱生恨，从恨生爱，从恨生恨。
"比丘们，怎样从爱生爱？这里，比丘们，一个人对另一个人喜爱、喜欢、满意。其他人以喜爱、喜欢、满意的方式对待那个人。他这样想：'这个我喜爱、喜欢、满意的人，其他人以喜爱、喜欢、满意的方式对待他。'他对他们生起爱。比丘们，这就是从爱生爱。
"比丘们，怎样从爱生恨？这里，比丘们，一个人对另一个人喜爱、喜欢、满意。其他人以不喜爱、不喜欢、不满意的方式对待那个人。他这样想：'这个我喜爱、喜欢、满意的人，其他人以不喜爱、不喜欢、不满意的方式对待他。'他对他们生起恨。比丘们，这就是从爱生恨。
"比丘们，怎样从恨生爱？这里，比丘们，一个人对另一个人不喜爱、不喜欢、不满意。其他人以不喜爱、不喜欢、不满意的方式对待那个人。他这样想：'这个我不喜爱、不喜欢、不满意的人，其他人以不喜爱、不喜欢、不满意的方式对待他。'他对他们生起爱。比丘们，这就是从恨生爱。
"比丘们，怎样从恨生恨？这里，比丘们，一个人对另一个人不喜爱、不喜欢、不满意。其他人以喜爱、喜欢、满意的方式对待那个人。他这样想：'这个我不喜爱、不喜欢、不满意的人，其他人以喜爱、喜欢、满意的方式对待他。'他对他们生起恨。比丘们，这就是从恨生恨。比丘们，这就是四种爱生起。
"比丘们，当比丘离诸欲...进入并安住于初禅时，他从爱生爱的情况在那时不存在，他从爱生恨的情况在那时不存在，他从恨生爱的情况在那时不存在，他从恨生恨的情况在那时不存在。
"比丘们，当比丘平息寻伺...进入并安住于第二禅...第三禅...第四禅时，他从爱生爱的情况在那时不存在，他从爱生恨的情况在那时不存在，他从恨生爱的情况在那时不存在，他从恨生恨的情况在那时不存在。
"比丘们，当比丘由于诸漏尽，现法自知、证得并安住于无漏心解脱、慧解脱时，他从爱生爱的情况已被断除，根除，如截断多罗树头，成为非有，未来不再生起；他从爱生恨的情况已被断除，根除，如截断多罗树头，成为非有，未来不再生起；他从恨生爱的情况已被断除，根除，如截断多罗树头，成为非有，未来不再生起；他从恨生恨的情况已被断除，根除，如截断多罗树头，成为非有，未来不再生起。比丘们，这被称为比丘既不高举，也不压抑，不冒烟，不燃烧，不焚烧。
"比丘们，怎样比丘高举？这里，比丘们，比丘视色为我，或视我为有色，或视色在我中，或视我在色中；他视受为我，或视我为有受，或视受在我中，或视我在受中；他视想为我，或视我为有想，或视想在我中，或视我在想中；他视行为我，或视我为有行，或视行在我中，或视我在行中；他视识为我，或视我为有识，或视识在我中，或视我在识中。比丘们，这就是比丘高举。


‘‘Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ; na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ , na saññāya vā attānaṃ; na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu na usseneti.

‘‘Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha , bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.

‘‘Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.

‘‘Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.

‘‘Kathañca , bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.

‘‘Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu pajjalati.

‘‘Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na pajjalati.

‘‘Kathañca , bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.

‘‘Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī’’ti. Dasamaṃ.

Mahāvaggo pañcamo.

Tassuddānaṃ –

Sotānugataṃ ṭhānaṃ, bhaddiya sāmugiya vappa sāḷhā ca;

Mallika attantāpo, taṇhā pemena ca dasā teti.

Catutthamahāpaṇṇāsakaṃ samattaṃ.



"比丘们，怎样比丘不高举？这里，比丘们，比丘不视色为我，不视我为有色，不视色在我中，不视我在色中；他不视受为我，不视我为有受，不视受在我中，不视我在受中；他不视想为我，不视我为有想，不视想在我中，不视我在想中；他不视行为我，不视我为有行，不视行在我中，不视我在行中；他不视识为我，不视我为有识，不视识在我中，不视我在识中。比丘们，这就是比丘不高举。
"比丘们，怎样比丘压抑？这里，比丘们，比丘对骂者以骂还击，对怒者以怒还击，对争吵者以争吵还击。比丘们，这就是比丘压抑。
"比丘们，怎样比丘不压抑？这里，比丘们，比丘对骂者不以骂还击，对怒者不以怒还击，对争吵者不以争吵还击。比丘们，这就是比丘不压抑。
"比丘们，怎样比丘冒烟？当有'我是'时，就有'我是这样'，'我是如此'，'我是不同'，'我不是'，'我存在'，'有'，'有这样'，'有如此'，'有不同'，'愿有'，'愿有这样'，'愿有如此'，'愿有不同'，'将有'，'将有这样'，'将有如此'，'将有不同'。比丘们，这就是比丘冒烟。
"比丘们，怎样比丘不冒烟？当没有'我是'时，就没有'我是这样'，'我是如此'，'我是不同'，'我不是'，'我存在'，'有'，'有这样'，'有如此'，'有不同'，'愿有'，'愿有这样'，'愿有如此'，'愿有不同'，'将有'，'将有这样'，'将有如此'，'将有不同'。比丘们，这就是比丘不冒烟。
"比丘们，怎样比丘燃烧？当有'由于这个我是'时，就有'由于这个我是这样'，'由于这个我是如此'，'由于这个我是不同'，'由于这个我不是'，'由于这个我存在'，'由于这个有'，'由于这个有这样'，'由于这个有如此'，'由于这个有不同'，'由于这个愿有'，'由于这个愿有这样'，'由于这个愿有如此'，'由于这个愿有不同'，'由于这个将有'，'由于这个将有这样'，'由于这个将有如此'，'由于这个将有不同'。比丘们，这就是比丘燃烧。
"比丘们，怎样比丘不燃烧？当没有'由于这个我是'时，就没有'由于这个我是这样'，'由于这个我是如此'，'由于这个我是不同'，'由于这个我不是'，'由于这个我存在'，'由于这个有'，'由于这个有这样'，'由于这个有如此'，'由于这个有不同'，'由于这个愿有'，'由于这个愿有这样'，'由于这个愿有如此'，'由于这个愿有不同'，'由于这个将有'，'由于这个将有这样'，'由于这个将有如此'，'由于这个将有不同'。比丘们，这就是比丘不燃烧。
"比丘们，怎样比丘焚烧？这里，比丘们，比丘的我慢未被断除，未被根除，未被如截断多罗树头般地废除，未被使成为非有，未来不再生起。比丘们，这就是比丘焚烧。
"比丘们，怎样比丘不焚烧？这里，比丘们，比丘的我慢已被断除，已被根除，已被如截断多罗树头般地废除，已被使成为非有，未来不再生起。比丘们，这就是比丘不焚烧。"第十。
第五大品完。
其摘要：
听闻、处所、跋提耶、沙牟伽、婆波、娑罗、末利迦、自苦、爱、爱经为第十。
第四个五十经完。

5. Pañcamapaṇṇāsakaṃ

5. 第五个五十经


