(8) 3. Yodhājīvavaggo

1. Paṭhamacetovimuttiphalasuttaṃ

71. ‘‘Pañcime , bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.

‘‘Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī [paṭikkūlasaññī (sī. syā. kaṃ. pī.)], sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho [saṃkiṇṇaparikkho (syā. kaṃ.)] itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’’’.

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko [ponobbhaviko (syā. ka.)] jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha , bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

‘‘Kathañca , bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī’’ti. Paṭhamaṃ.

2. Dutiyacetovimuttiphalasuttaṃ



(8) 3. 战士品
1. 第一心解脱果经
71. "诸比丘,这五法若修习、多修,能得心解脱之果及心解脱之功德,能得慧解脱之果及慧解脱之功德。
"哪五法?在此,诸比丘,比丘于身观不净而住,于食生厌恶想,于一切世间不生喜乐想,于一切诸行观无常,于内心善立死亡想。诸比丘,这五法若修习、多修,能得心解脱之果及心解脱之功德,能得慧解脱之果及慧解脱之功德。诸比丘,当比丘心解脱及慧解脱时,这被称为,诸比丘,'比丘已拔栅栏',又称'已填壕沟',又称'已拔门柱',又称'已开门闩',又称'圣者已降旗、卸重担、解束缚'。"
"诸比丘,比丘如何已拔栅栏?在此,诸比丘,比丘已断无明,根已断绝,如截断多罗树头,令其不复存在,于未来不再生起。诸比丘,如是比丘已拔栅栏。
"诸比丘,比丘如何已填壕沟?在此,诸比丘,比丘已断再有、轮回生死,根已断绝,如截断多罗树头,令其不复存在,于未来不再生起。诸比丘,如是比丘已填壕沟。
"诸比丘,比丘如何已拔门柱?在此,诸比丘,比丘已断爱欲,根已断绝,如截断多罗树头,令其不复存在,于未来不再生起。诸比丘,如是比丘已拔门柱。
"诸比丘,比丘如何已开门闩?在此,诸比丘,比丘已断五下分结,根已断绝,如截断多罗树头,令其不复存在,于未来不再生起。诸比丘,如是比丘已开门闩。
"诸比丘,比丘如何是圣者已降旗、卸重担、解束缚?在此,诸比丘,比丘已断我慢,根已断绝,如截断多罗树头,令其不复存在,于未来不再生起。诸比丘,如是比丘是圣者已降旗、卸重担、解束缚。"第一经。
2. 第二心解脱果经

72. ‘‘Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’’’.

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha , bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

‘‘Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī’’ti. Dutiyaṃ.

3. Paṭhamadhammavihārīsuttaṃ



72. "诸比丘，这五法若修习、多修，能得心解脱之果及心解脱之功德，能得慧解脱之果及慧解脱之功德。哪五法？无常想、无常苦想、苦无我想、断想、离欲想 - 诸比丘，这五法若修习、多修，能得心解脱之果及心解脱之功德，能得慧解脱之果及慧解脱之功德。诸比丘，当比丘心解脱及慧解脱时，这被称为，诸比丘，'比丘已拔栅栏'，又称'已填壕沟'，又称'已拔门柱'，又称'已开门闩'，又称'圣者已降旗、卸重担、解束缚'。"
"诸比丘，比丘如何已拔栅栏？在此，诸比丘，比丘已断无明，根已断绝，如截断多罗树头，令其不复存在，于未来不再生起。诸比丘，如是比丘已拔栅栏。
"诸比丘，比丘如何已填壕沟？在此，诸比丘，比丘已断再有、轮回生死，根已断绝，如截断多罗树头，令其不复存在，于未来不再生起。诸比丘，如是比丘已填壕沟。
"诸比丘，比丘如何已拔门柱？在此，诸比丘，比丘已断爱欲，根已断绝，如截断多罗树头，令其不复存在，于未来不再生起。诸比丘，如是比丘已拔门柱。
"诸比丘，比丘如何已开门闩？在此，诸比丘，比丘已断五下分结，根已断绝，如截断多罗树头，令其不复存在，于未来不再生起。诸比丘，如是比丘已开门闩。
"诸比丘，比丘如何是圣者已降旗、卸重担、解束缚？在此，诸比丘，比丘已断我慢，根已断绝，如截断多罗树头，令其不复存在，于未来不再生起。诸比丘，如是比丘是圣者已降旗、卸重担、解束缚。"第二经。
3. 第一法住经

73. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī’’ti?

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So tāya dhammapariyattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. So tāya dhammapaññattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So tāya dhammapariyattiyā na divasaṃ atināmeti, nāpi riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

‘‘Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṃ kho, bhikkhu [yaṃ bhikkhu (syā. kaṃ. pī.)], satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha , mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Tatiyaṃ.

4. Dutiyadhammavihārīsuttaṃ



73. 于是，有一位比丘来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，人们说'法住者，法住者'。尊者，比丘如何才是法住者呢？"
"在此，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。他以这法的学习度过白天，放弃独处，不修习内心寂止。比丘，这被称为'比丘多闻，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，广为他人宣说。他以这法的宣说度过白天，放弃独处，不修习内心寂止。比丘，这被称为'比丘多说，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，广为诵读。他以这诵读度过白天，放弃独处，不修习内心寂止。比丘，这被称为'比丘多诵，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，以心思惟、推敲、观察。他以这些法的思惟度过白天，放弃独处，不修习内心寂止。比丘，这被称为'比丘多思，非法住者'。
"在此，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。他不以这法的学习度过白天，也不放弃独处，修习内心寂止。比丘，如是比丘是法住者。
"因此，比丘，我已说明多闻者，已说明多说者，已说明多诵者，已说明多思者，已说明法住者。比丘，凡是导师为弟子所应做的，出于慈悲，为他们的利益着想，我已为你们做了。比丘，这些是树下，这些是空闲处。比丘，禅修吧，莫放逸，莫后悔。这是我们对你们的教诫。"第三经。
4. 第二法住经

74. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammavihārī dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī’’ti?

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; uttari [uttariṃ (sī. syā. kaṃ. pī.)] cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’’’.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; uttari cassa paññāya atthaṃ pajānāti. Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

‘‘Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Catutthaṃ.

5. Paṭhamayodhājīvasuttaṃ



74. 于是，有一位比丘来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，人们说'法住者，法住者'。尊者，比丘如何才是法住者呢？"
"在此，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；但他不以更高的智慧了知其义。比丘，这被称为'比丘多闻，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，广为他人宣说，但他不以更高的智慧了知其义。比丘，这被称为'比丘多说，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，广为诵读，但他不以更高的智慧了知其义。比丘，这被称为'比丘多诵，非法住者'。
"再者，比丘，比丘如所闻、如所学的法，以心思惟、推敲、观察，但他不以更高的智慧了知其义。比丘，这被称为'比丘多思，非法住者'。
"在此，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；并且他以更高的智慧了知其义。比丘，如是比丘是法住者。
"因此，比丘，我已说明多闻者，已说明多说者，已说明多诵者，已说明多思者，已说明法住者。比丘，凡是导师为弟子所应做的，出于慈悲，为他们的利益着想，我已为你们做了。比丘，这些是树下，这些是空闲处。比丘，禅修吧，莫放逸，莫后悔。这是我们对你们的教诫。"第四经。
5. 第一战士经

75. ‘‘Pañcime , bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi [evarūpo (sī.) pu. pa. 193], bhikkhave, idhekacco [ekacco (sī.)] yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ; api ca kho ussāraṇaññeva [ussādanaṃyeva (sī. pī.)] sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati [āhaññati (sī.)] byāpajjati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

‘‘Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu . Katame pañca? Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ [santānetuṃ (sī. syā. kaṃ. pī.)]. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha, bhikkhave , bhikkhu suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha, bhikkhave, bhikkhu na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.


75. "诸比丘,这世间有五种战士存在。哪五种?在此,诸比丘,有一种战士仅见到尘土就沮丧、消沉、不能坚持,不能进入战斗。诸比丘,这世间确实有这样的战士。诸比丘,这是世间存在的第一种战士。
"再者,诸比丘,这里有一种战士能忍受尘土,但见到旗帜就沮丧、消沉、不能坚持,不能进入战斗。诸比丘,这世间确实有这样的战士。诸比丘,这是世间存在的第二种战士。
"再者,诸比丘,这里有一种战士能忍受尘土,能忍受旗帜,但听到喊杀声就沮丧、消沉、不能坚持,不能进入战斗。诸比丘,这世间确实有这样的战士。诸比丘,这是世间存在的第三种战士。
"再者,诸比丘,这里有一种战士能忍受尘土,能忍受旗帜,能忍受喊杀声,但在战斗中被杀或受伤。诸比丘,这世间确实有这样的战士。诸比丘,这是世间存在的第四种战士。
"再者,诸比丘,这里有一种战士能忍受尘土,能忍受旗帜,能忍受喊杀声,能忍受战斗。他战胜了那场战斗,胜利后就住在战场上。诸比丘,这世间确实有这样的战士。诸比丘,这是世间存在的第五种战士。诸比丘,这就是世间存在的五种战士。
"同样地,诸比丘,比丘中也有五种类似战士的人存在。哪五种?在此,诸比丘,有比丘仅见到尘土就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。什么是他的尘土?在此,诸比丘,比丘听说:'在某村或某镇有美丽、端庄、可爱的女子或少女,具有最上的肤色'。他听到这个就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。这就是他的尘土。
"诸比丘,就像那个仅见到尘土就沮丧、消沉、不能坚持,不能进入战斗的战士;诸比丘,我说这个人就像那样。诸比丘,这里确实有这样的人。诸比丘,这是比丘中存在的第一种类似战士的人。
"再者,诸比丘,有比丘能忍受尘土,但见到旗帜就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。什么是他的旗帜?在此,诸比丘,比丘不是听说:'在某村或某镇有美丽、端庄、可爱的女子或少女,具有最上的肤色',而是亲眼看到美丽、端庄、可爱的女子或少女,具有最上的肤色。他看到后就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。这就是他的旗帜。
"诸比丘,就像那个能忍受尘土,但见到旗帜就沮丧、消沉、不能坚持,不能进入战斗的战士;诸比丘,我说这个人就像那样。诸比丘,这里确实有这样的人。诸比丘,这是比丘中存在的第二种类似战士的人。


‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati [uhasati (ka.), ohasati (syā. kaṃ.) pu. pa. 196] ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ ? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati . Kimassa saṅgāmavijayasmiṃ? Idha, bhikkhave, bhikkhu araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

‘‘So araññagato vā rukkhamūlagato vā suññāgāragato vā 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… pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.


"再者,诸比丘,有比丘能忍受尘土,能忍受旗帜,但听到喊杀声就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。什么是他的喊杀声?在此,诸比丘,当比丘到林中、树下或空闲处时,有女人来接近他,对他嬉笑、调戏、大笑、戏弄。他被女人嬉笑、调戏、大笑、戏弄时就沮丧、消沉,不能坚持,不能持续梵行。他公开表示学处的软弱,舍弃学处,退回低劣生活。这就是他的喊杀声。
"诸比丘,就像那个能忍受尘土,能忍受旗帜,但听到喊杀声就沮丧、消沉、不能坚持,不能进入战斗的战士;诸比丘,我说这个人就像那样。诸比丘,这里确实有这样的人。诸比丘,这是比丘中存在的第三种类似战士的人。
"再者,诸比丘,有比丘能忍受尘土,能忍受旗帜,能忍受喊杀声,但在战斗中被杀或受伤。什么是他的战斗?在此,诸比丘,当比丘到林中、树下或空闲处时,有女人来接近他,坐在他身边,躺在他身边,压在他身上。他被女人坐在身边,躺在身边,压在身上时,不舍弃学处,不公开表示软弱,而从事淫欲法。这就是他的战斗。
"诸比丘,就像那个能忍受尘土,能忍受旗帜,能忍受喊杀声,但在战斗中被杀或受伤的战士;诸比丘,我说这个人就像那样。诸比丘,这里确实有这样的人。诸比丘,这是比丘中存在的第四种类似战士的人。
"再者,诸比丘,有比丘能忍受尘土,能忍受旗帜,能忍受喊杀声,能忍受战斗,他战胜了那场战斗,胜利后就住在战场上。什么是他的战胜?在此,诸比丘,当比丘到林中、树下或空闲处时,有女人来接近他,坐在他身边,躺在他身边,压在他身上。他被女人坐在身边,躺在身边,压在身上时,解脱开来,摆脱开来,随意离开。他亲近僻静处所 - 林中、树下、山中、山谷、山洞、坟场、丛林、露地、草堆。
"他到林中、树下或空闲处,结跏趺坐,身体正直,在面前建立正念。他舍离对世间的贪欲,以离贪欲之心而住,从贪欲净化其心;舍离嗔恚,以无嗔之心而住,对一切众生怀有慈悲,从嗔恚净化其心;舍离昏沉睡眠,远离昏沉睡眠而住,具光明想,正念正知,从昏沉睡眠净化其心;舍离掉举恶作,无掉举而住,内心寂静,从掉举恶作净化其心;舍离疑惑,超越疑惑而住,对善法无疑,从疑惑净化其心。他舍离这五盖,心的污染使慧力减弱,离诸欲...乃至...具足第三禅而住。舍乐及舍苦,先前的喜忧已灭,不苦不乐,舍念清净,具足第四禅而住。


‘‘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. Idamassa saṅgāmavijayasmiṃ.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū’’ti. Pañcamaṃ.

6. Dutiyayodhājīvasuttaṃ



"他以如此寂静、清净、无垢、离染、柔软、适业、稳固、不动摇的心,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',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'。当他如是知、如是见时,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'。这就是他的战胜。
"诸比丘,就像那个能忍受尘土,能忍受旗帜,能忍受喊杀声,能忍受战斗,他战胜了那场战斗,胜利后就住在战场上的战士;诸比丘,我说这个人就像那样。诸比丘,这里确实有这样的人。诸比丘,这是比丘中存在的第五种类似战士的人。诸比丘,这就是比丘中存在的五种类似战士的人。"第五经。
6. 第二战士经

76. ‘‘Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti [upalikhanti (ka.)], tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti . Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

‘‘Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.



76. "比丘们,这世上存在着五种战士。哪五种?比丘们,在这里,某个战士拿着剑和盾,背着弓箭,冲入激烈的战斗。他在战斗中奋力拼搏。当他奋力拼搏时,敌人杀死他,使他丧命。比丘们,这世上就有这样的战士。比丘们,这是世上存在的第一种战士。
再者,比丘们,在这里,某个战士拿着剑和盾,背着弓箭,冲入激烈的战斗。他在战斗中奋力拼搏。当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。当他被亲属带走时,还没到达亲属那里就在半路上死去。比丘们,这世上就有这样的战士。比丘们,这是世上存在的第二种战士。
再者,比丘们,在这里,某个战士拿着剑和盾,背着弓箭,冲入激烈的战斗。他在战斗中奋力拼搏。当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。他的亲属照顾他,服侍他。当他被亲属照顾服侍时,因那伤病而死去。比丘们,这世上就有这样的战士。比丘们,这是世上存在的第三种战士。
再者,比丘们,在这里,某个战士拿着剑和盾,背着弓箭,冲入激烈的战斗。他在战斗中奋力拼搏。当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。他的亲属照顾他,服侍他。当他被亲属照顾服侍时,从那伤病中康复。比丘们,这世上就有这样的战士。比丘们,这是世上存在的第四种战士。
再者,比丘们,在这里,某个战士拿着剑和盾,背着弓箭,冲入激烈的战斗。他在那战斗中获胜,作为胜利者,他就住在那战场的中心。比丘们,这世上就有这样的战士。比丘们,这是世上存在的第五种战士。比丘们,这就是世上存在的五种战士。
比丘们,同样地,在比丘中也存在着五种像战士一样的人。哪五种?比丘们,在这里,某比丘依止某个村庄或城镇而住。他在上午穿好衣服,拿着钵和衣,进入那村庄或城镇乞食,身不防护,语不防护,心不防护,念不现前,诸根不摄。他在那里看见女人衣着不整或披着不当。看见那衣着不整或披着不当的女人后,贪欲侵蚀他的心。他的心被贪欲侵蚀后,不舍学处,不表明无力,而行淫欲法。
比丘们,就像那个战士拿着剑和盾,背着弓箭,冲入激烈的战斗,他在战斗中奋力拼搏,当他奋力拼搏时,敌人杀死他,使他丧命;比丘们,我说这个人就像那样。比丘们,这世上就有这样的人。比丘们,这是在比丘中存在的第一种像战士一样的人。


‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi [rāgāyitomhi (sī. syā. kaṃ)], āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.

‘‘Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā , āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā [bahūpāyāsā (sī. syā. kaṃ. pī.) pāci. 417; cūḷava. 65; ma. ni. 

"再者,比丘们,某比丘依止某个村庄或城镇而住。他在上午穿好衣服,拿着钵和衣,进入那村庄或城镇乞食,身不防护,语不防护,心不防护,念不现前,诸根不摄。他在那里看见女人衣着不整或披着不当。看见那衣着不整或披着不当的女人后,贪欲侵蚀他的心。他的心被贪欲侵蚀后,身心都燃烧。他这样想:'我不如去精舍告诉比丘们:"朋友们,我被贪欲缠绕,被贪欲征服,我无法继续梵行;我要表明无力修学,舍弃学处,还俗。"'他前往精舍,还没到达精舍,就在半路上表明无力修学,舍弃学处,还俗。
比丘们,就像那个战士拿着剑和盾,背着弓箭,冲入激烈的战斗,他在战斗中奋力拼搏,当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。当他被亲属带走时,还没到达亲属那里就在半路上死去;比丘们,我说这个人就像那样。比丘们,这世上就有这样的人。比丘们,这是在比丘中存在的第二种像战士一样的人。
再者,比丘们,某比丘依止某个村庄或城镇而住。他在上午穿好衣服,拿着钵和衣,进入那村庄或城镇乞食,身不防护,语不防护,心不防护,念不现前,诸根不摄。他在那里看见女人衣着不整或披着不当。看见那衣着不整或披着不当的女人后,贪欲侵蚀他的心。他的心被贪欲侵蚀后,身心都燃烧。他这样想:'我不如去精舍告诉比丘们:"朋友们,我被贪欲缠绕,被贪欲征服,我无法继续梵行;我要表明无力修学,舍弃学处,还俗。"'他去到精舍后告诉比丘们:'朋友们,我被贪欲缠绕,被贪欲征服,我无法继续梵行;我要表明无力修学,舍弃学处,还俗。'
他的同梵行者们劝诫教导他:'朋友,世尊说欲乐少味,多苦多恼。

1.234], ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’’’ti.

‘‘So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti. So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti . So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.

‘‘Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā…pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’’’ti.

‘‘So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘ussahissāmi , āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso! Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.


世尊说欲乐少味,多苦多恼,过患更大。世尊说欲乐如骨架,多苦多恼,过患更大。世尊说欲乐如肉块,多苦多恼,过患更大。世尊说欲乐如草把,多苦多恼,过患更大。世尊说欲乐如火坑,多苦多恼,过患更大。世尊说欲乐如梦境,多苦多恼,过患更大。世尊说欲乐如借物,多苦多恼,过患更大。世尊说欲乐如树果,多苦多恼,过患更大。世尊说欲乐如屠刀,多苦多恼,过患更大。世尊说欲乐如矛刺,多苦多恼,过患更大。世尊说欲乐如蛇头,多苦多恼,过患更大。尊者应乐于梵行;尊者不要表明无力修学,舍弃学处,还俗。'
他被同梵行者们这样劝诫教导时,这样说:'朋友们,虽然世尊说欲乐少味,多苦多恼,过患更大;但我还是无法继续梵行,我要表明无力修学,舍弃学处,还俗。'他表明无力修学,舍弃学处,还俗。
比丘们,就像那个战士拿着剑和盾,背着弓箭,冲入激烈的战斗,他在战斗中奋力拼搏,当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。他的亲属照顾他,服侍他。当他被亲属照顾服侍时,因那伤病而死去;比丘们,我说这个人就像那样。比丘们,这世上就有这样的人。比丘们,这是在比丘中存在的第三种像战士一样的人。
再者,比丘们,某比丘依止某个村庄或城镇而住。他在上午穿好衣服,拿着钵和衣,进入那村庄或城镇乞食,身不防护,语不防护,心不防护,念不现前,诸根不摄。他在那里看见女人衣着不整或披着不当。看见那衣着不整或披着不当的女人后,贪欲侵蚀他的心。他的心被贪欲侵蚀后,身心都燃烧。他这样想:'我不如去精舍告诉比丘们:"朋友们,我被贪欲缠绕,被贪欲征服,我无法继续梵行;我要表明无力修学,舍弃学处,还俗。"'他去到精舍后告诉比丘们:'朋友们,我被贪欲缠绕,被贪欲征服,我无法继续梵行;我要表明无力修学,舍弃学处,还俗。'
他的同梵行者们劝诫教导他:'朋友,世尊说欲乐少味,多苦多恼,过患更大。世尊说欲乐如骨架,多苦多恼,过患更大。世尊说欲乐如肉块,多苦多恼,过患更大。世尊说欲乐如草把,多苦多恼,过患更大。世尊说欲乐如火坑,多苦多恼,过患更大。世尊说欲乐如梦境,多苦多恼,过患更大。世尊说欲乐如借物,多苦多恼,过患更大。世尊说欲乐如树果,多苦多恼,过患更大。世尊说欲乐如屠刀,多苦多恼,过患更大。世尊说欲乐如矛刺,多苦多恼,过患更大。世尊说欲乐如蛇头,多苦多恼,过患更大。尊者应乐于梵行;尊者不要表明无力修学,舍弃学处,还俗。'
他被同梵行者们这样劝诫教导时,这样说:'朋友们,我会努力,我会精进,我会乐于梵行!朋友们,我现在不会表明无力修学,舍弃学处,还俗。'


‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. 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 pacchābhattaṃ piṇḍapātapaṭikkanto vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya…pe… 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 āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti’’.

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave , pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū’’ti. Chaṭṭhaṃ.

7. Paṭhamaanāgatabhayasuttaṃ

77. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena [āraññakena (sabbattha a. ni. 

"比丘们,就像那个战士拿着剑和盾,背着弓箭,冲入激烈的战斗,他在战斗中奋力拼搏,当他奋力拼搏时,敌人伤害他,把他带走;带走后送到亲属那里。他的亲属照顾他,服侍他。当他被亲属照顾服侍时,从那伤病中康复;比丘们,我说这个人就像那样。比丘们,这世上就有这样的人。比丘们,这是在比丘中存在的第四种像战士一样的人。
再者,比丘们,某比丘依止某个村庄或城镇而住。他在上午穿好衣服,拿着钵和衣,进入那村庄或城镇乞食,身有防护,语有防护,心有防护,念现前,诸根摄护。他以眼见色时,不取相,不取细相。因为若不防护眼根而住,贪忧恶不善法就会流入,他为了防护而修习,守护眼根,成就眼根律仪。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触触时...以意知法时,不取相,不取细相。因为若不防护意根而住,贪忧恶不善法就会流入,他为了防护而修习,守护意根,成就意根律仪。他饭后,乞食回来后,前往僻静处所,或林中、树下、山中、山谷、岩洞、坟场、森林、露地、草堆。他到了林中,或树下,或空屋,结跏趺坐,身体正直,安立正念在前。他断除对世间的贪爱...他断除这五盖,心的污垢,慧力减弱者,离诸欲...证得并安住第四禅。
他的心如此入定,清净、明亮、无垢、离随烦恼、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'...他了知:'不再有后有'。
比丘们,就像那个战士拿着剑和盾,背着弓箭,冲入激烈的战斗,他在那战斗中获胜,作为胜利者,他就住在那战场的中心;比丘们,我说这个人就像那样。比丘们,这世上就有这样的人。比丘们,这是在比丘中存在的第五种像战士一样的人。比丘们,这就是在比丘中存在的五种像战士一样的人。"第六。
7. 第一未来怖畏经
77. "比丘们,看到这五种未来的怖畏,林居比丘应当

5.181; pari. 443)] bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Katamāni pañca? Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekakaṃ kho pana maṃ [ekakaṃ kho pana (syā. kaṃ.)] araññe viharantaṃ ahi vā maṃ ḍaṃseyya, vicchiko [vicchikā (syā.)] vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto upakkhalitvā vā papateyyaṃ, bhattaṃ vā bhuttaṃ me byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto vāḷehi samāgaccheyyaṃ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā , so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto māṇavehi samāgaccheyyaṃ katakammehi vā akatakammehi vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā , so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Santi kho panāraññe vāḷā amanussā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti. Sattamaṃ.

8. Dutiyaanāgatabhayasuttaṃ



不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
哪五种?比丘们,在这里,林居比丘这样思考:'我现在独自住在林中。当我独自住在林中时,蛇可能会咬我,蝎子可能会刺我,蜈蚣可能会咬我,那会导致我死亡,那会成为我的障碍;来吧,我要精进,以获得未获得的,证得未证得的,实现未实现的。'比丘们,看到这第一种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,林居比丘这样思考:'我现在独自住在林中。当我独自住在林中时,我可能会跌倒摔伤,或我吃的食物可能会不消化,或我的胆汁可能会紊乱,或我的痰液可能会紊乱,或我的刺痛性风可能会紊乱,那会导致我死亡,那会成为我的障碍;来吧,我要精进,以获得未获得的,证得未证得的,实现未实现的。'比丘们,看到这第二种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,林居比丘这样思考:'我现在独自住在林中。当我独自住在林中时,我可能会遇到野兽,狮子、老虎、豹子、熊或豺狼,它们可能会夺走我的生命,那会导致我死亡,那会成为我的障碍;来吧,我要精进,以获得未获得的,证得未证得的,实现未实现的。'比丘们,看到这第三种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,林居比丘这样思考:'我现在独自住在林中。当我独自住在林中时,我可能会遇到年轻人,无论是作恶的还是未作恶的,他们可能会夺走我的生命,那会导致我死亡,那会成为我的障碍;来吧,我要精进,以获得未获得的,证得未证得的,实现未实现的。'比丘们,看到这第四种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,林居比丘这样思考:'我现在独自住在林中。在林中有凶恶的非人,它们可能会夺走我的生命,那会导致我死亡,那会成为我的障碍;来吧,我要精进,以获得未获得的,证得未证得的,实现未实现的。'比丘们,看到这第五种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
比丘们,这就是看到这五种未来的怖畏,林居比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。"第七。
8. 第二未来怖畏经

78. ‘‘Pañcimāni , bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca? Idha, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā . Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati. Jiṇṇena kho pana jarāya abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva [paṭigacceva (sī.)] vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato jiṇṇakopi phāsuṃ [phāsu (pī. ka.)] viharissāmī’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Hoti kho pana so samayo yaṃ imaṃ kāyaṃ byādhi phusati. Byādhitena kho pana byādhinā abhibhūtena [byādhābhibhūtena (sī. pī. ka.)] na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya , yenāhaṃ dhammena samannāgato byādhitopi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho subhikkhaṃ susassaṃ sulabhapiṇḍaṃ , sukaraṃ uñchena paggahena yāpetuṃ. Hoti kho pana so samayo yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Dubbhikkhe kho pana manussā yena subhikkhaṃ tena saṅkamanti [tenupasaṅkamanti (ka.)]. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Hoti kho pana so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhayepi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.


78. "比丘们,看到这五种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。哪五种?比丘们,在这里,比丘这样思考:'我现在年轻力壮,头发乌黑,具有美好的青春,正值人生的第一阶段。但是总有一天,衰老会侵袭这个身体。当被衰老征服时,就不容易思维佛陀的教导,也不容易前往偏远的林野住处。在那不可喜、不可爱、不可意的法到来之前,我现在就要精进,以获得未获得的,证得未证得的,实现未实现的,以便我具足那法后,即使在老年也能安乐地生活。'比丘们,看到这第一种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,比丘这样思考:'我现在少病少恼,具有良好的消化能力,不冷不热,适中而能忍受精进。但是总有一天,疾病会侵袭这个身体。当被疾病征服时,就不容易思维佛陀的教导,也不容易前往偏远的林野住处。在那不可喜、不可爱、不可意的法到来之前,我现在就要精进,以获得未获得的,证得未证得的,实现未实现的,以便我具足那法后,即使生病也能安乐地生活。'比丘们,看到这第二种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,比丘这样思考:'现在粮食丰足,收成良好,易得施食,容易通过乞食维生。但是总有一天会出现饥荒,收成不好,难得施食,不容易通过乞食维生。在饥荒时,人们会迁移到粮食丰足的地方。那里会有群居生活,会有拥挤的生活。当有群居生活和拥挤的生活时,就不容易思维佛陀的教导,也不容易前往偏远的林野住处。在那不可喜、不可爱、不可意的法到来之前,我现在就要精进,以获得未获得的,证得未证得的,实现未实现的,以便我具足那法后,即使在饥荒时也能安乐地生活。'比丘们,看到这第三种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
再者,比丘们,比丘这样思考:'现在人们和睦相处,欢喜无诤,如水乳交融,以慈爱的眼光看待彼此。但是总有一天会出现危险,会有森林动乱,人们会乘车逃离。当有危险时,人们会迁移到安全的地方。那里会有群居生活,会有拥挤的生活。当有群居生活和拥挤的生活时,就不容易思维佛陀的教导,也不容易前往偏远的林野住处。在那不可喜、不可爱、不可意的法到来之前,我现在就要精进,以获得未获得的,证得未证得的,实现未实现的,以便我具足那法后,即使在危险时也能安乐地生活。'比丘们,看到这第四种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。


‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Hoti kho pana so samayo yaṃ saṅgho bhijjati. Saṅghe kho pana bhinne na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhinnepi saṅghe phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti. Aṭṭhamaṃ.

9. Tatiyaanāgatabhayasuttaṃ

79. ‘‘Pañcimāni , bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo [kho (katthaci)] paṭibujjhitabbāni ; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

‘‘Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi [te (sī.)] na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi [te (?)] na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya . Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Ye pana te suttantā kavitā [kavikatā (sī. syā. kaṃ. pī., saṃ. ni. 

"再者,比丘们,比丘这样思考:'现在僧团和合,欢喜无诤,同一诵戒,安乐地生活。但是总有一天僧团会分裂。当僧团分裂时,就不容易思维佛陀的教导,也不容易前往偏远的林野住处。在那不可喜、不可爱、不可意的法到来之前,我现在就要精进,以获得未获得的,证得未证得的,实现未实现的,以便我具足那法后,即使在僧团分裂时也能安乐地生活。'比丘们,看到这第五种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。
比丘们,这就是看到这五种未来的怖畏,比丘应当不放逸、热忱、专注地生活,以获得未获得的,证得未证得的,实现未实现的。"第八。
9. 第三未来怖畏经
79. "比丘们,这五种未来的怖畏现在还未生起,将来会生起。你们应当觉察它们;觉察后应当为断除它们而努力。
哪五种?比丘们,未来会有比丘身未修习、戒未修习、心未修习、慧未修习。他们身未修习、戒未修习、心未修习、慧未修习,却会给别人授具足戒。那些人也不能在增上戒、增上心、增上慧中训练他们。他们也会是身未修习、戒未修习、心未修习、慧未修习的人。他们身未修习、戒未修习、心未修习、慧未修习,却会给别人授具足戒。那些人也不能在增上戒、增上心、增上慧中训练他们。他们也会是身未修习、戒未修习、心未修习、慧未修习的人。比丘们,如此法就会败坏,律就会败坏;律败坏则法败坏。比丘们,这是第一种现在还未生起、将来会生起的未来怖畏。你们应当觉察它;觉察后应当为断除它而努力。
再者,比丘们,未来会有比丘身未修习、戒未修习、心未修习、慧未修习。他们身未修习、戒未修习、心未修习、慧未修习,却会给别人依止。那些人也不能在增上戒、增上心、增上慧中训练他们。他们也会是身未修习、戒未修习、心未修习、慧未修习的人。他们身未修习、戒未修习、心未修习、慧未修习,却会给别人依止。那些人也不能在增上戒、增上心、增上慧中训练他们。他们也会是身未修习、戒未修习、心未修习、慧未修习的人。比丘们,如此法就会败坏,律就会败坏;律败坏则法败坏。比丘们,这是第二种现在还未生起、将来会生起的未来怖畏。你们应当觉察它;觉察后应当为断除它而努力。
再者,比丘们,未来会有比丘身未修习、戒未修习、心未修习、慧未修习。他们身未修习、戒未修习、心未修习、慧未修习,在谈论阿毗达摩和方广时,会陷入黑法而不觉悟。比丘们,如此法就会败坏,律就会败坏;律败坏则法败坏。比丘们,这是第三种现在还未生起、将来会生起的未来怖畏。你们应当觉察它;觉察后应当为断除它而努力。
再者,比丘们,未来会有比丘身未修习、戒未修习、心未修习、慧未修习。他们身未修习、戒未修习、心未修习、慧未修习,对于那些如来所说的甚深、意义深远、出世间、与空相应的经典,在诵读时不愿听闻,不倾耳谛听,不以智慧思考,也不认为应当学习和掌握这些法。但是对于那些诗人所作、

2.229) ṭīkā oloketabbā] kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā . Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā [bāhullikā (syā. kaṃ.) a. ni. 2.49; 3.96] bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati. Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ . ‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabba’’nti. Navamaṃ.

10. Catutthaanāgatabhayasuttaṃ



2.229) 应参考注释] 外道的诗歌、华丽的文字、华丽的语句、外道的言论、声闻所说的话,当这些被诵读时,他们会倾听,会竖起耳朵,会专注其心,他们会认为这些法应当学习、应当掌握。如是,诸比丘,法的败坏导致律的败坏;律的败坏导致法的败坏。诸比丘,这是第四种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"再者,诸比丘,在未来世,将会有身未修习、戒未修习、心未修习、慧未修习的比丘。他们身未修习、戒未修习、心未修习、慧未修习,作为长老比丘却会贪图享乐,懈怠放逸,在退失中领先,放弃独处,不会为了证得未证得的、获得未获得的、实现未实现的而精进努力。后来的人会效仿他们的行为。他们也会贪图享乐,懈怠放逸,在退失中领先,放弃独处,不会为了证得未证得的、获得未获得的、实现未实现的而精进努力。如是,诸比丘,法的败坏导致律的败坏;律的败坏导致法的败坏。诸比丘,这是第五种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。"
"诸比丘,这五种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它们。"
第九经完。
第四未来危险经

80. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

‘‘Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā. Te cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ , riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ [āraññakattaṃ (syā. kaṃ.)], riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti. Bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya hīnāyāvattissanti’. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti. Ārāmikasamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anekavihitaṃ sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ karissanti, pathaviyāpi haritaggepi’. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabba’’nti. Dasamaṃ.

Yodhājīvavaggo tatiyo.


80. "诸比丘,这五种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它们。
"哪五种?诸比丘,在未来世,将会有比丘渴望美好的袈裟。他们渴望美好的袈裟,就会放弃穿粪扫衣的习惯,放弃住在偏僻的森林和荒野的住处;他们会进入村庄、城镇、王城居住,为了袈裟而从事各种不适当的非法活动。诸比丘,这是第一种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"再者,诸比丘,在未来世,将会有比丘渴望美好的食物。他们渴望美好的食物,就会放弃乞食的习惯,放弃住在偏僻的森林和荒野的住处;他们会进入村庄、城镇、王城居住,用舌头寻求美味,为了食物而从事各种不适当的非法活动。诸比丘,这是第二种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"再者,诸比丘,在未来世,将会有比丘渴望美好的住处。他们渴望美好的住处,就会放弃住在树下的习惯,放弃住在偏僻的森林和荒野的住处;他们会进入村庄、城镇、王城居住,为了住处而从事各种不适当的非法活动。诸比丘,这是第三种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"再者,诸比丘,在未来世,将会有比丘与比丘尼、式叉摩那、沙弥尼混居。诸比丘,与比丘尼、式叉摩那、沙弥尼混居时,可以预料:'他们会不乐于修行梵行,或者会犯某种污秽的罪,或者会舍弃学处而还俗'。诸比丘,这是第四种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"再者,诸比丘,在未来世,将会有比丘与寺院工人和沙弥混居。诸比丘,与寺院工人和沙弥混居时,可以预料:'他们会从事各种储存和享用,会做粗俗的标记,甚至在地上和绿草上'。诸比丘,这是第五种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它。
"诸比丘,这五种未来的危险,现在尚未出现,将来会出现。你们应当警觉;警觉之后应当努力断除它们。"
第十经完。
战士品第三完。


Tassuddānaṃ –

Dve cetovimuttiphalā, dve ca dhammavihārino;

Yodhājīvā ca dve vuttā, cattāro ca anāgatāti.


Tassuddānaṃ –

Dve cetovimuttiphalā, dve ca dhammavihārino;

Yodhājīvā ca dve vuttā, cattāro ca anāgatāti.


以下是您要求的直译：
总摄颂 -
两个心解脱果，两个法住者；
两个战士生活者已说，四个未来者。

