(6) 1. Nīvaraṇavaggo

1. Āvaraṇasuttaṃ

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari [uttariṃ (sī. syā. kaṃ. pī.)] vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā [dūragamā (sī.)] sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva [na ceva (ka.)] dūraṅgamo assa na [na ca (ka.)] sīghasoto na [na ca (ka.)] hārahārī [hārahāriṇī (sī.)]. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.

2. Akusalarāsisuttaṃ

52. ‘‘Akusalarāsīti , bhikkhave, vadamāno pañca nīvaraṇe [ime pañca nīvaraṇe (sī.)] sammā vadamāno vadeyya. Kevalo hāyaṃ [hayaṃ (sī.), cāyaṃ (syā. kaṃ.), sāyaṃ (ka.)], bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā’’ti. Dutiyaṃ.

3. Padhāniyaṅgasuttaṃ



这是对所提供文本的完整直译:
(6) 1. 盖障品
1. 障碍经
51. 如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂)祇树给孤独园。在那里，世尊对比丘们说道:"比丘们。""尊者。"那些比丘回答世尊。世尊如此说道:
"比丘们,这五种是障碍、盖障,覆盖心灵,削弱智慧。哪五种?比丘们,欲贪是障碍、盖障,覆盖心灵,削弱智慧。比丘们,嗔恚是障碍、盖障,覆盖心灵,削弱智慧。比丘们,昏沉睡眠是障碍、盖障,覆盖心灵,削弱智慧。比丘们,掉举恶作是障碍、盖障,覆盖心灵,削弱智慧。比丘们,疑惑是障碍、盖障,覆盖心灵,削弱智慧。比丘们,这些就是五种障碍、盖障,覆盖心灵,削弱智慧。
"比丘们,如果一位比丘不断除这五种障碍、盖障,覆盖心灵,削弱智慧,以微弱的智慧,他将无法了知自利、他利、两利,或证悟超越人法的殊胜圣智见,这是不可能的。比丘们,就像一条山间河流,流程长远,水流湍急,冲刷一切。如果有人在两岸开口,那么,比丘们,河中的水流就会分散、扩散、分裂,既不能长远流动,也不能湍急流动,也不能冲刷一切。同样地,比丘们,如果一位比丘不断除这五种障碍、盖障,覆盖心灵,削弱智慧,以微弱的智慧,他将无法了知自利、他利、两利,或证悟超越人法的殊胜圣智见,这是不可能的。
"比丘们,如果一位比丘断除这五种障碍、盖障,覆盖心灵,削弱智慧,以强大的智慧,他将能了知自利、他利、两利,或证悟超越人法的殊胜圣智见,这是可能的。比丘们,就像一条山间河流,流程长远,水流湍急,冲刷一切。如果有人堵住两岸开口,那么,比丘们,河中的水流就不会分散、不会扩散、不会分裂,能长远流动,能湍急流动,能冲刷一切。同样地,比丘们,如果一位比丘断除这五种障碍、盖障,覆盖心灵,削弱智慧,以强大的智慧,他将能了知自利、他利、两利,或证悟超越人法的殊胜圣智见,这是可能的。"第一。
2. 不善聚经
52. "比丘们,如果说'不善聚',正确地说就是指这五盖。比丘们,这整个不善聚就是这五盖。哪五种?欲贪盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑惑盖。比丘们,如果说'不善聚',正确地说就是指这五盖。比丘们,这整个不善聚就是这五盖。"第二。
3. 精进支经

53. ‘‘Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . Appābādho hoti appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī; yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, pañca padhāniyaṅgānī’’ti. Tatiyaṃ.

4. Samayasuttaṃ

54. ‘‘Pañcime , bhikkhave, asamayā padhānāya. Katame pañca? Idha , bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṃ, bhikkhave, catuttho asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo asamayo padhānāya. Ime kho, bhikkhave, pañca asamayā padhānāyāti.

‘‘Pañcime, bhikkhave, samayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṃ, bhikkhave, dutiyo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ, bhikkhave, catuttho samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo [bhīyyobhāvāya (ka.)] hoti. Ayaṃ, bhikkhave, pañcamo samayo padhānāya. Ime kho, bhikkhave, pañca samayā padhānāyā’’ti. Catutthaṃ.

5. Mātāputtasuttaṃ



53. ‘‘Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . Appābādho hoti appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī; yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, pañca padhāniyaṅgānī’’ti. Tatiyaṃ.

4. Samayasuttaṃ

54. ‘‘Pañcime , bhikkhave, asamayā padhānāya. Katame pañca? Idha , bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṃ, bhikkhave, catuttho asamayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo asamayo padhānāya. Ime kho, bhikkhave, pañca asamayā padhānāyāti.

‘‘Pañcime, bhikkhave, samayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṃ, bhikkhave, dutiyo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ, bhikkhave, catuttho samayo padhānāya.

‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo [bhīyyobhāvāya (ka.)] hoti. Ayaṃ, bhikkhave, pañcamo samayo padhānāya. Ime kho, bhikkhave, pañca samayā padhānāyā’’ti. Catutthaṃ.

5. Mātāputtasuttaṃ




53. "比丘们,这五种是精进的要素。哪五种?在此,比丘们,比丘有信心,相信如来的觉悟 - '世尊确实是阿罗汉、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'。他少病少恼,具有平衡的消化能力,不太冷也不太热,适中,能够精进。他不虚伪不欺诈,如实向导师或有智慧的同梵行者显露自己。他精进地住,为断不善法,为具足善法,坚强、坚定精进、不舍善法的担子。他有智慧,具足能洞察生灭的智慧,这种圣者的智慧能正确地导向苦的灭尽。比丘们,这些就是五种精进的要素。"第三。
4. 时机经
54. "比丘们,这五种是不适合精进的时机。哪五种?在此,比丘们,比丘年老,被衰老所压倒。比丘们,这是第一个不适合精进的时机。
再者,比丘们,比丘生病,被疾病所压倒。比丘们,这是第二个不适合精进的时机。
再者,比丘们,发生饥荒,收成不好,食物难得,不容易靠乞食维生。比丘们,这是第三个不适合精进的时机。
再者,比丘们,有危险,森林中有叛乱,车轮武装的人在乡村游荡。比丘们,这是第四个不适合精进的时机。
再者,比丘们,僧团分裂。比丘们,当僧团分裂时,彼此辱骂,彼此责难,彼此排斥,彼此抛弃。在那里,不信的人不生信,有些已信的人改变想法。比丘们,这是第五个不适合精进的时机。比丘们,这些就是五种不适合精进的时机。
比丘们,这五种是适合精进的时机。哪五种?在此,比丘们,比丘年轻,青春年少,头发乌黑,具有美好的青春,正值人生的第一阶段。比丘们,这是第一个适合精进的时机。
再者,比丘们,比丘少病少恼,具有平衡的消化能力,不太冷也不太热,适中,能够精进。比丘们,这是第二个适合精进的时机。
再者,比丘们,丰收年景好,食物容易得到,容易靠乞食维生。比丘们,这是第三个适合精进的时机。
再者,比丘们,人们和睦相处,互相欢喜,不争吵,如水乳交融,以慈爱的眼光看待彼此。比丘们,这是第四个适合精进的时机。
再者,比丘们,僧团和睦,欢喜,不争吵,遵循同一戒律,安乐地生活。比丘们,当僧团和睦时,彼此不辱骂,不责难,不排斥,不抛弃。在那里,不信的人生信,已信的人信心增长。比丘们,这是第五个适合精进的时机。比丘们,这些就是五种适合精进的时机。"第四。
5. 母子经

55. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu [upasaṅkamiṃsu (ka.)] – bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ. Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi; puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi. Saṃsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū’’ti.

‘‘Kiṃ nu so, bhikkhave, moghapuriso maññati – ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ [yaṃ evaṃ (sī.)] rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā [gadhitā (syā. pī. ka.)] mucchitā ajjhosannā [ajjhopannā (bahūsu)]. Te dīgharattaṃ socanti itthirūpavasānugā.

‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaddampi…pe… ekagandhampi… ekarasampi… ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ . Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.

‘‘Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati; ṭhitāpi…pe… nisinnāpi… sayānāpi… hasantīpi… bhaṇantīpi… gāyantīpi… rodantīpi… ugghātitāpi [ugghānitāpi (sī.)] … matāpi purisassa cittaṃ pariyādāya tiṭṭhati. Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya – ‘samantapāso mārassā’’’ti.

‘‘Sallape asihatthena, pisācenāpi sallape;

Āsīvisampi āsīde [āsadde (syā. kaṃ.)], yena daṭṭho na jīvati.

‘‘Natveva eko ekāya, mātugāmena sallape;

Muṭṭhassatiṃ tā bandhanti, pekkhitena sitena ca [mhitena ca (syā. kaṃ.)].

‘‘Athopi dunnivatthena, mañjunā bhaṇitena ca;

Neso jano svāsīsado, api ugghātito mato.

‘‘Pañca kāmaguṇā ete, itthirūpasmiṃ dissare;

Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā.

‘‘Tesaṃ kāmoghavūḷhānaṃ, kāme aparijānataṃ;

Kālaṃ gati [gatiṃ (sī. syā. kaṃ. pī.)] bhavābhavaṃ, saṃsārasmiṃ purakkhatā.

‘‘Ye ca kāme pariññāya, caranti akutobhayā;

Te ve pāraṅgatā loke, ye pattā āsavakkhaya’’nti. pañcamaṃ;

6. Upajjhāyasuttaṃ



55. 有一次,世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂镇)祇树给孤独园。那时,在舍卫城有一对母子——一位比丘和一位比丘尼——来此度过雨安居。他们渴望经常见到彼此。母亲渴望经常见到儿子;儿子也渴望经常见到母亲。由于他们经常见面,产生了亲密。有了亲密就有了信任。有了信任就有了机会。他们心中有了机会,没有舍弃戒律,没有表明软弱,就行了淫欲之法。
这时,许多比丘来到世尊那里,向世尊礼拜后坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,在舍卫城这里,有一对母子——一位比丘和一位比丘尼——来此度过雨安居。他们渴望经常见到彼此,母亲渴望经常见到儿子,儿子也渴望经常见到母亲。由于他们经常见面,产生了亲密。有了亲密就有了信任。有了信任就有了机会。他们心中有了机会,没有舍弃戒律,没有表明软弱,就行了淫欲之法。"
"比丘们,那愚蠢的人以为什么?'母亲不会对儿子产生欲望,儿子也不会对母亲产生欲望'吗?比丘们,我看不到任何其他单一色相如此令人贪爱、如此令人喜爱、如此令人迷醉、如此令人束缚、如此令人痴迷、如此能障碍证得无上解脱,就像这女人的色相,比丘们。比丘们,众生对女人的色相贪爱、贪求、执著、痴迷、沉溺。他们长期追随女人的色相而悲伤。
比丘们,我看不到任何其他单一声音......单一气味......单一味道......单一触觉如此令人贪爱、如此令人喜爱、如此令人迷醉、如此令人束缚、如此令人痴迷、如此能障碍证得无上解脱,就像这女人的触觉,比丘们。比丘们,众生对女人的触觉贪爱、贪求、执著、痴迷、沉溺。他们长期追随女人的触觉而悲伤。
比丘们,女人走路时也能吸引男人的心;站立时......坐着时......躺着时......笑时......说话时......唱歌时......哭泣时......受伤时......甚至死亡时也能吸引男人的心。比丘们,如果有人正确地说'魔罗的全面陷阱',他就是在正确地说'女人'就是'魔罗的全面陷阱'。"
"宁可与持剑者交谈,宁可与恶鬼交谈;
宁可接近毒蛇,被咬就不能活命。
但不要单独一人,与女人交谈;
她们以目光和微笑,使人失去正念。
即使衣着不整,或说话温柔,
这样的人不易接近,即使受伤或死亡。
这五种感官欲乐,在女人身上可见;
色、声、味、香,以及悦意的触。
被欲流冲走的人们,不了知欲望,
在轮回中经历生死,追求种种存在。
那些完全了知欲望,无所畏惧而行的人,
他们已度过此世,已达到漏尽。"第五。
6. 和尚经

56. Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’ti.

Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’’ti.

‘‘Evañhetaṃ , bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā. Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabba’’nti.

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro pana so bhikkhu arahataṃ ahosi.

Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, na ceva [na tveva (sī.)] madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’ti. Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’’ti.

‘‘Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Chaṭṭhaṃ.

7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ



56. 这时,有一位比丘来到他的和尚那里,到了之后对和尚说:"尊者,现在我的身体变得沉重,方向对我来说不清楚,法也不能启发我,昏沉睡眠占据了我的心,我不喜欢修行梵行,我对法有怀疑。"
于是那位比丘带着他的共住弟子来到世尊那里,到了之后向世尊礼拜,然后坐在一旁。坐在一旁后,那位比丘对世尊说:"尊者,这位比丘这样说:'尊者,现在我的身体变得沉重,方向对我来说不清楚,法也不能启发我,昏沉睡眠占据了我的心,我不喜欢修行梵行,我对法有怀疑。'"
"比丘,对于不守护诸根门、饮食不知节制、不勤修警寤、不观察善法、不在初夜后夜修习菩提分法的人来说,确实会这样:身体变得沉重,方向不清楚,法不能启发,昏沉睡眠占据心,不喜欢修行梵行,对法有怀疑。因此,比丘,你应当这样学:'我将守护诸根门,饮食知节制,勤修警寤,观察善法,在初夜后夜修习菩提分法。'比丘,你应当这样学。"
那位比丘得到世尊这样的教导后,从座位上起身,向世尊礼拜,右绕后离开。那位比丘独处、远离、不放逸、热忱、精进地生活,不久就证得了 - 善男子正确地出家所追求的 - 无上梵行的究竟。他现世自知、证悟、成就并安住于此。他了知:"生已尽,梵行已立,所作已办,不受后有。"那位比丘成为阿罗汉之一。
那位证得阿罗汉果的比丘来到他的和尚那里,到了之后对和尚说:"尊者,现在我的身体不再沉重,方向对我来说清楚,法能启发我,昏沉睡眠不再占据我的心,我喜欢修行梵行,我对法没有怀疑。"于是那位比丘带着他的共住弟子来到世尊那里,到了之后向世尊礼拜,然后坐在一旁。坐在一旁后,那位比丘对世尊说:"尊者,这位比丘这样说:'尊者,现在我的身体不再沉重,方向对我来说清楚,法能启发我,昏沉睡眠不再占据我的心,我喜欢修行梵行,我对法没有怀疑。'"
"比丘,对于守护诸根门、饮食知节制、勤修警寤、观察善法、在初夜后夜修习菩提分法的人来说,确实会这样:身体不再沉重,方向清楚,法能启发,昏沉睡眠不占据心,喜欢修行梵行,对法没有怀疑。因此,比丘们,你们应当这样学:'我们将守护诸根门,饮食知节制,勤修警寤,观察善法,在初夜后夜修习菩提分法。'比丘们,你们应当这样学。"第六。
7. 应常观察之处经

57. ‘‘Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca? ‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

‘‘Kiñca , bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.


57. "比丘们,这五处应当经常被女人或男人、在家人或出家人所观察。哪五处?
'我是会老的,没有超越衰老'应当经常被女人或男人、在家人或出家人所观察。
'我是会病的,没有超越疾病'应当经常被女人或男人、在家人或出家人所观察。
'我是会死的,没有超越死亡'应当经常被女人或男人、在家人或出家人所观察。
'我必将与所有亲爱可意的人事物分离'应当经常被女人或男人、在家人或出家人所观察。
'我是业的所有者,业的继承者,以业为起源,以业为亲属,以业为依归。无论我造作什么业——善或恶——我将成为它的继承者'应当经常被女人或男人、在家人或出家人所观察。
比丘们,为什么'我是会老的,没有超越衰老'应当经常被女人或男人、在家人或出家人所观察?比丘们,众生在青春时有青春的骄慢,因为这种骄慢而醉心于身体的恶行、语言的恶行、意念的恶行。如果他经常观察这一点,那么青春的骄慢要么完全消除,要么减弱。比丘们,这就是为什么'我是会老的,没有超越衰老'应当经常被女人或男人、在家人或出家人所观察。
比丘们,为什么'我是会病的,没有超越疾病'应当经常被女人或男人、在家人或出家人所观察?比丘们,众生在健康时有健康的骄慢,因为这种骄慢而醉心于身体的恶行、语言的恶行、意念的恶行。如果他经常观察这一点,那么健康的骄慢要么完全消除,要么减弱。比丘们,这就是为什么'我是会病的,没有超越疾病'应当经常被女人或男人、在家人或出家人所观察。
比丘们,为什么'我是会死的,没有超越死亡'应当经常被女人或男人、在家人或出家人所观察?比丘们,众生在生命中有生命的骄慢,因为这种骄慢而醉心于身体的恶行、语言的恶行、意念的恶行。如果他经常观察这一点,那么生命的骄慢要么完全消除,要么减弱。比丘们,这就是为什么'我是会死的,没有超越死亡'应当经常被女人或男人、在家人或出家人所观察。
比丘们,为什么'我必将与所有亲爱可意的人事物分离'应当经常被女人或男人、在家人或出家人所观察?比丘们,众生对亲爱可意的人事物有欲望和贪爱,因为这种贪爱而醉心于身体的恶行、语言的恶行、意念的恶行。如果他经常观察这一点,那么对亲爱可意的人事物的欲望和贪爱要么完全消除,要么减弱。比丘们,这就是为什么'我必将与所有亲爱可意的人事物分离'应当经常被女人或男人、在家人或出家人所观察。


‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā ? Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

‘‘Sa kho [sace (pī. ka.)] so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko jarādhammo [ahañceveko jarādhammomhi (ka.)] jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammappaṭisaraṇā, yaṃ kammaṃ karissanti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavissantī’ti . Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontī’’ti.

‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;

Yathā dhammā tathā sattā [santā (syā. kaṃ.)], jigucchanti puthujjanā.

‘‘Ahañce taṃ jiguccheyyaṃ, evaṃ dhammesu pāṇisu;

Na metaṃ patirūpassa, mama evaṃ vihārino.

‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

‘‘Sabbe made abhibhosmi, nekkhammaṃ daṭṭhu khemato [nekkhamme daṭṭhu khemataṃ (a. ni. 3.39) ubhayatthapi aṭṭhakathāya sameti];

Tassa me ahu ussāho, nibbānaṃ abhipassato.

‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

Anivatti [anivattī (?)] bhavissāmi, brahmacariyaparāyaṇo’’ti. sattamaṃ;

8. Licchavikumārakasuttaṃ



比丘们,为什么'我是业的所有者,业的继承者,以业为起源,以业为亲属,以业为依归。无论我造作什么业——善或恶——我将成为它的继承者'应当经常被女人或男人、在家人或出家人所观察?比丘们,众生有身体的恶行、语言的恶行、意念的恶行。如果他经常观察这一点,那么所有的恶行要么完全消除,要么减弱。比丘们,这就是为什么'我是业的所有者,业的继承者,以业为起源,以业为亲属,以业为依归。无论我造作什么业——善或恶——我将成为它的继承者'应当经常被女人或男人、在家人或出家人所观察。
比丘们,如果那位圣弟子这样思考:'不仅仅是我一个人会老,没有超越衰老,而是所有众生的来、去、死、生,所有众生都会老,没有超越衰老。'他经常观察这一点,道路就会生起。他修习、培育、多作这条道路。当他修习、培育、多作这条道路时,一切结缚完全断除,潜在倾向消失。
比丘们,如果那位圣弟子这样思考:'不仅仅是我一个人会病,没有超越疾病,而是所有众生的来、去、死、生,所有众生都会病,没有超越疾病。'他经常观察这一点,道路就会生起。他修习、培育、多作这条道路。当他修习、培育、多作这条道路时,一切结缚完全断除,潜在倾向消失。
比丘们,如果那位圣弟子这样思考:'不仅仅是我一个人会死,没有超越死亡,而是所有众生的来、去、死、生,所有众生都会死,没有超越死亡。'他经常观察这一点,道路就会生起。他修习、培育、多作这条道路。当他修习、培育、多作这条道路时,一切结缚完全断除,潜在倾向消失。
比丘们,如果那位圣弟子这样思考:'不仅仅是我一个人必将与所有亲爱可意的人事物分离,而是所有众生的来、去、死、生,所有众生都必将与亲爱可意的人事物分离。'他经常观察这一点,道路就会生起。他修习、培育、多作这条道路。当他修习、培育、多作这条道路时,一切结缚完全断除,潜在倾向消失。
比丘们,如果那位圣弟子这样思考:'不仅仅是我一个人是业的所有者,业的继承者,以业为起源,以业为亲属,以业为依归,无论我造作什么业——善或恶——我将成为它的继承者,而是所有众生的来、去、死、生,所有众生都是业的所有者,业的继承者,以业为起源,以业为亲属,以业为依归,无论他们造作什么业——善或恶——他们将成为它的继承者。'他经常观察这一点,道路就会生起。他修习、培育、多作这条道路。当他修习、培育、多作这条道路时,一切结缚完全断除,潜在倾向消失。"
"会病会老,以及会死,
众生如是,凡夫厌恶。
若我厌恶,如是众生,
于我不适,如是生活。
我如是住,知无依法,
健康青春,生命骄慢,
我皆克服,见出离安。
于我生起,精进向涅槃。
我今不能,再享欲乐,
必不退转,趣向梵行。"第七。
8. 离车童子经

58. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.

Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti!

‘‘Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti? ‘‘Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā [apajahāti (sī.), apāṭubhā (syā. kaṃ.), apajahā (pī.), apānutā (katthaci)]. Yānipi tāni kulesu paheṇakāni [pahīnakāni (sī.), pahīṇakāni (syā. kaṃ. pī.)] pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṃkulikāti vā [sakkhalikāti vā (sī. pī.)], tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī’’ti.

‘‘Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa [muddhābhisittassa (ka.) a. ni. 

58. 有一次,世尊住在毗舍离(现今印度比哈尔邦瓦伊沙利)大林重阁讲堂。那时,世尊在上午穿好衣服,拿着钵和衣进入毗舍离乞食。在毗舍离乞食后,饭后返回,进入大林,在一棵树下坐下来度过午后。
那时,许多离车族的年轻人带着弓箭,被一群狗环绕,在大林中漫步游荡,看见世尊坐在一棵树下。看见后,他们放下弓箭,把狗群赶到一边,然后走向世尊。走近后,向世尊礼拜,然后默默地、合掌地坐在世尊面前。
那时,离车族的摩诃男在大林中散步,看见那些离车族的年轻人默默地、合掌地坐在世尊面前。看见后,他走向世尊。走近后,向世尊礼拜,然后坐在一旁。坐在一旁的离车族摩诃男感叹道:"跋耆人将会兴盛,跋耆人将会兴盛!"
"摩诃男,你为什么这样说:'跋耆人将会兴盛,跋耆人将会兴盛'?"
"尊者,这些离车族的年轻人凶暴、粗鲁、不知羞耻。即使是那些在家族中被送来的礼物,不管是甘蔗、枣子、糕点、甜食还是饼干,他们都会抢夺着吃掉。他们还会推搡家族中的妇女和少女。现在他们却默默地、合掌地坐在世尊面前。"
"摩诃男,任何族姓子,无论是已灌顶的刹帝利国王,还是世袭的地方首领,如果具备五种法,就会兴盛,不会衰落。哪五种?

5.135, 136 passitabbaṃ], yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Katame pañca? Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti . Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise [… sāmantasaṃvohāre (sī. pī.)] sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Samaṇabrāhmaṇānukampitassa , mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

‘‘Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa , yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānī’’ti.

‘‘Mātāpitukiccakaro, puttadārahito sadā;

Antojanassa atthāya, ye cassa anujīvino.

‘‘Ubhinnañceva atthāya, vadaññū hoti sīlavā;

Ñātīnaṃ pubbapetānaṃ, diṭṭhe dhamme ca jīvataṃ [jīvinaṃ (sī.), jīvitaṃ (syā. kaṃ. pī. ka.)].

‘‘Samaṇānaṃ brāhmaṇānaṃ, devatānañca paṇḍito;

Vittisañjanano hoti, dhammena gharamāvasaṃ.

‘‘So karitvāna kalyāṇaṃ, pujjo hoti pasaṃsiyo;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. aṭṭhamaṃ;

9. Paṭhamavuḍḍhapabbajitasuttaṃ

59. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto , dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Navamaṃ.

10. Dutiyavuḍḍhapabbajitasuttaṃ



在此,摩诃男,族姓子以勤劳努力获得的、以双臂力量积累的、以汗水挣得的、如法获得的、正当得来的财富,尊敬、尊重、尊崇、供养父母。父母被他尊敬、尊重、尊崇、供养后,以善意怜悯他:'愿你长寿,保持长寿。'摩诃男,被父母怜悯的族姓子只会兴盛,不会衰落。
再者,摩诃男,族姓子以勤劳努力获得的、以双臂力量积累的、以汗水挣得的、如法获得的、正当得来的财富,尊敬、尊重、尊崇、供养妻子儿女、奴仆工人。妻子儿女、奴仆工人被他尊敬、尊重、尊崇、供养后,以善意怜悯他:'愿你长寿,保持长寿。'摩诃男,被妻子儿女、奴仆工人怜悯的族姓子只会兴盛,不会衰落。
再者,摩诃男,族姓子以勤劳努力获得的、以双臂力量积累的、以汗水挣得的、如法获得的、正当得来的财富,尊敬、尊重、尊崇、供养田地工人和邻居。田地工人和邻居被他尊敬、尊重、尊崇、供养后,以善意怜悯他:'愿你长寿,保持长寿。'摩诃男,被田地工人和邻居怜悯的族姓子只会兴盛,不会衰落。
再者,摩诃男,族姓子以勤劳努力获得的、以双臂力量积累的、以汗水挣得的、如法获得的、正当得来的财富,尊敬、尊重、尊崇、供养接受供奉的诸神。接受供奉的诸神被他尊敬、尊重、尊崇、供养后,以善意怜悯他:'愿你长寿,保持长寿。'摩诃男,被诸神怜悯的族姓子只会兴盛,不会衰落。
再者,摩诃男,族姓子以勤劳努力获得的、以双臂力量积累的、以汗水挣得的、如法获得的、正当得来的财富,尊敬、尊重、尊崇、供养沙门婆罗门。沙门婆罗门被他尊敬、尊重、尊崇、供养后,以善意怜悯他:'愿你长寿,保持长寿。'摩诃男,被沙门婆罗门怜悯的族姓子只会兴盛,不会衰落。
摩诃男,任何族姓子,无论是已灌顶的刹帝利国王,还是世袭的地方首领,或是军队的将军,或是村庄的首领,或是团体的首领,或是在家族中行使个人统治权的人,如果具备这五种法,就会兴盛,不会衰落。"
"孝顺父母者,常爱护妻儿,
为家人谋利,及其所依者。
为两者利益,慷慨且有戒,
为亡故亲属,及现世亲族。
为沙门婆罗门,及诸神明者,
贤者住在家,如法生欢喜。
他行此善事,值得赞颂敬,
此世受称赞,来世生天乐。"第八。
9. 第一高龄出家经
59. "比丘们,具备五法的高龄出家者是稀有的。哪五法?比丘们,高龄出家者精通细微之处是稀有的,威仪具足是稀有的,多闻博学是稀有的,善于说法是稀有的,持戒律者是稀有的。比丘们,具备这五法的高龄出家者是稀有的。"第九。
10. 第二高龄出家经

60. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī , dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Dasamaṃ.

Nīvaraṇavaggo paṭhamo.


60. "比丘们,具备五法的高龄出家者是稀有的。哪五法?比丘们,高龄出家者易受教导是稀有的,善于领受所教是稀有的,善于接受指导是稀有的,善于说法是稀有的,持戒律者是稀有的。比丘们,具备这五法的高龄出家者是稀有的。"第十。
障碍品第一。



Tassuddānaṃ –

Āvaraṇaṃ rāsi aṅgāni, samayaṃ mātuputtikā;

Upajjhā ṭhānā licchavi, kumārā aparā duveti.

其摘要如下:
障碍、堆积、支分、时节、母子;
和尚、处所、离车、童子,另外两个。


