2. Sāraṇīyavaggo

1. Paṭhamasāraṇīyasuttaṃ

11. ‘‘Chayime , bhikkhave, dhammā sāraṇīyā [sārāṇīyā (sī. syā. kaṃ. pī.)]. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. Ime kho, bhikkhave, cha dhammā sāraṇīyā’’ti. Paṭhamaṃ.

2. Dutiyasāraṇīyasuttaṃ

12. ‘‘Chayime , bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī’’ti. Dutiyaṃ.

3. Nissāraṇīyasuttaṃ

13. ‘‘Chayimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā cha? Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati [ṭhassatīti (sabbattha) dī. ni. 

2. 念和品
1. 第一念和经
"诸比丘,这六种是念和法。哪六种呢?在此,比丘们,比丘对同梵行者,无论是在公开场合还是私下里,以慈心表现身业,这也是念和法。
"再者,比丘们,比丘对同梵行者,无论是在公开场合还是私下里,以慈心表现语业,这也是念和法。
"再者,比丘们,比丘对同梵行者,无论是在公开场合还是私下里,以慈心表现意业,这也是念和法。
"再者,比丘们,比丘对于那些如法获得的利养,乃至仅是钵中所得,都与持戒的同梵行者共同分享而不私藏,这也是念和法。
"再者,比丘们,比丘对于那些无缺、无破、无污、无杂、自在、智者所赞、无执着、导向定的戒行,与同梵行者共同实践这样的戒行,无论是在公开场合还是私下里,这也是念和法。
"再者,比丘们,比丘对于那圣者的出离见,能正确导向行者灭苦,与同梵行者共同持有这样的见解,无论是在公开场合还是私下里,这也是念和法。诸比丘,这就是六种念和法。"第一。
2. 第二念和经
12. 

"比丘们，这六法能令人忆念、可爱、受敬重，能导向摄受、无诤、和合、团结。是哪六法？

1. 在此，比丘对同修梵行者，无论在公开场合还是私下里，都以慈心表现于身业。这是一个能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结的法。

2. 再者，比丘以慈心表现于语业...以慈心表现于意业，对同修梵行者，无论在公开场合还是私下里。这也是能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结的法。

3. 再者，比丘对如法获得的利养，乃至钵中所得，都与持戒的同修梵行者共同分享。这也是一个能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结的法。

4. 再者，比丘与同修梵行者共同持守不破、不穿、无杂、无染、自在、智者赞叹、不执取、导向定的戒律，无论在公开场合还是私下里。这也是能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结的法。

5. 再者，比丘与同修梵行者共同持有能正确导向苦灭的圣见，无论在公开场合还是私下里。这也是能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结的法。

比丘们，这就是六法，能令人忆念、可爱、受敬重，导向摄受、无诤、和合、团结。"

接着经文开始讲述"六出离界"，其中提到：如果有比丘说："我已修习、多修慈心解脱，已使之成为车乘、基础，已确立、修习、善修，然而嗔恨仍占据我心。"对此应该告诉他："不要这么说，不要诽谤世尊，诽谤世尊是不好的，世尊不会这么说。这是不可能的，没有这种情况：当慈心解脱已被修习、多修，已成为车乘、基础，已确立、修习、善修时，嗔恨还能占据其心..."

这段经文强调了团结和谐的重要性，以及修行的真实效果。

3.326 passitabbaṃ], netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimuttī’’’ti [mettācetovimutti (sabbattha)].

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso , anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimuttī’’’ti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya . Aṭṭhānametaṃ, āvuso, anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimuttī’’’ti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ; atha ca panassa rāgo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’’’ti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittācetovimuttī’’’ti.

‘‘Idha pana bhikkhave, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ [vigate (syā.)], ayamahamasmīti ca [ayaṃ cakāro dī. ni. 3.326 natthi] na samanupassāmi; atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā heva’ntissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti ca na samanupassato; atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, vicikicchākathaṃkathāsallassa yadidaṃ asmīti mānasamugghāto’ti. Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo’’ti. Tatiyaṃ.

4. Bhaddakasuttaṃ

14. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā [kālaṃkiriyā (ka.) a. ni. 

"诸比丘,如果有比丘这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成慈心解脱,然而瞋恨仍占据我的心。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成慈心解脱后,瞋恨还能占据其心,这种情况是不存在的。因为,贤友,慈心解脱正是出离瞋恨之道。'
"诸比丘,如果有比丘这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成悲心解脱,然而恼害仍占据我的心。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成悲心解脱后,恼害还能占据其心,这种情况是不存在的。因为,贤友,悲心解脱正是出离恼害之道。'
"诸比丘,如果有比丘这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成喜心解脱,然而不乐仍占据我的心。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成喜心解脱后,不乐还能占据其心,这种情况是不存在的。因为,贤友,喜心解脱正是出离不乐之道。'
"诸比丘,如果有比丘这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成舍心解脱,然而贪欲仍占据我的心。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成舍心解脱后,贪欲还能占据其心,这种情况是不存在的。因为,贤友,舍心解脱正是出离贪欲之道。'
"诸比丘,如果有比丘这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成无相心解脱,然而我的意识仍随相而行。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧完成无相心解脱后,其意识还会随相而行,这种情况是不存在的。因为,贤友,无相心解脱正是出离一切相之道。'
"诸比丘,如果有比丘这样说:'我已离'我是'的观念,不再认为'这是我',然而疑惑的箭仍占据我的心。'应当对他说:'且慢,贤友,不要这么说;不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。这是不可能的,贤友,这是不会发生的,即已离'我是'的观念且不再认为'这是我'后,疑惑的箭还能占据其心,这种情况是不存在的。因为,贤友,根除'我是'的慢正是出离疑惑之箭的道路。'诸比丘,这就是六种出离界。"第三。
4. 善终经
14. 在那里,尊者舍利弗对比丘们说道:"贤友们,诸比丘。"那些比丘回答说:"贤友。"尊者舍利弗如是说:
"贤友们,比丘以某种方式安住,以某种方式过活,会使他无法善终,无法善逝。
[需要继续翻译后续内容吗?]

3.110]. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā?

‘‘Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto, niddārāmo hoti niddārato niddārāmataṃ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, saṃsaggārāmo hoti saṃsaggarato saṃsaggārāmataṃ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā. Ayaṃ vuccatāvuso – ‘bhikkhu sakkāyābhirato nappajahāsi [na pahāsi (sī. syā. kaṃ. pī.)] sakkāyaṃ sammā dukkhassa antakiriyāya’’’.

‘‘Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā?

‘‘Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto, na niddārāmo hoti na niddārato niddārāmataṃ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. Ayaṃ vuccatāvuso – ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’’’ti.

‘‘Yo papañcamanuyutto, papañcābhirato mago;

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

‘‘Yo ca papañcaṃ hitvāna, nippapañcapade rato;

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttara’’nti. catutthaṃ;

5. Anutappiyasuttaṃ

15. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti?

‘‘Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti…pe… niddārāmo hoti… saṅgaṇikārāmo hoti… saṃsaggārāmo hoti… papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti . Ayaṃ vuccatāvuso – ‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’’’.

‘‘Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti?

‘‘Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti…pe… na niddārāmo hoti… na saṅgaṇikārāmo hoti… na saṃsaggārāmo hoti… na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Ayaṃ vuccatāvuso – ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’’’ti.

‘‘Yo papañcamanuyutto, papañcābhirato mago;

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

‘‘Yo ca papañcaṃ hitvāna, nippapañcapade rato;

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttara’’nti. pañcamaṃ;

6. Nakulapitusuttaṃ



"贤友们,比丘如何以某种方式安住而无法善终,无法善逝呢?
"贤友们,在此,比丘喜好工作,乐于工作,专注于喜好工作;喜好谈论,乐于谈论,专注于喜好谈论;喜好睡眠,乐于睡眠,专注于喜好睡眠;喜好群居,乐于群居,专注于喜好群居;喜好交际,乐于交际,专注于喜好交际;喜好戏论,乐于戏论,专注于喜好戏论。贤友们,这样的比丘以这种方式安住就无法善终,无法善逝。这就是所说的:'比丘乐着有身,不能正确地舍弃有身以终结苦。'
"贤友们,比丘如何以某种方式安住而能善终,能善逝呢?
"贤友们,在此,比丘不喜好工作,不乐于工作,不专注于喜好工作;不喜好谈论,不乐于谈论,不专注于喜好谈论;不喜好睡眠,不乐于睡眠,不专注于喜好睡眠;不喜好群居,不乐于群居,不专注于喜好群居;不喜好交际,不乐于交际,不专注于喜好交际;不喜好戏论,不乐于戏论,不专注于喜好戏论。贤友们,这样的比丘以这种方式安住就能善终,能善逝。这就是所说的:'比丘乐着涅槃,能正确地舍弃有身以终结苦。'
随戏论者迷失道,
着于戏论沉迷中;
失却涅槃最上乐,
无上安稳远离他。
若能舍离诸戏论,
安住无戏论境地;
必证涅槃最上乐,
无上安稳近在前。"第四。
5. 后悔经
15. 在那里,尊者舍利弗对比丘们说道:"贤友们,比丘以某种方式安住,以某种方式过活,会在临终时感到后悔。贤友们,比丘如何以某种方式安住而在临终时感到后悔呢?
 我来翻译这段经文：

在那里，尊者舍利弗对诸比丘说："朋友们，比丘应该如此安住，以使他在临终时不会后悔。朋友们，比丘如何安住才能使临终时不会后悔呢？

这里，朋友们，当比丘：
- 喜好忙碌，乐于忙碌，专注于忙碌
- 喜好闲谈...
- 喜好睡眠...
- 喜好群众...
- 喜好交际...
- 喜好戏论，乐于戏论，专注于戏论
这样的比丘，因其如此安住，临终时必有后悔。朋友们，这样的比丘被称为'乐著于有身，不能正确地断尽苦。'

然而，朋友们，比丘如何安住才能使临终时不会后悔呢？

这里，朋友们，当比丘：
- 不喜好忙碌，不乐于忙碌，不专注于忙碌
- 不喜好闲谈...
- 不喜好睡眠...
- 不喜好群众...
- 不喜好交际...
- 不喜好戏论，不乐于戏论，不专注于戏论
这样的比丘，因其如此安住，临终时不会后悔。朋友们，这样的比丘被称为'乐著于涅槃，能正确地断尽苦。'

接着用偈颂说：
'专注戏论者，乐于戏论者，
错失涅槃道，无上安稳处。
舍离诸戏论，乐住无戏处，
必证涅槃道，无上安稳处。'"

这段经文强调了修行人应该避免的六种耽著，并指出真正的修行应该朝向涅槃而不是世俗的活动。

16. Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. pī.), saṃsumāragire (katthaci)] bhesakaḷāvane migadāye. Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho nakulamātā gahapatānī nakulapitaraṃ gahapatiṃ etadavoca –

‘‘Mā kho tvaṃ, gahapati, sāpekkho [sāpekho (pī. ka.)] kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī mamaccayena sakkhissati [na sakkhissati (sī. syā. kaṃ.), sakkoti (pī. ka.)] dārake posetuṃ, gharāvāsaṃ sandharitu’nti [sandharitunti (ka.), saṇṭharituṃ (syā.)]. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Kusalāhaṃ, gahapati, kappāsaṃ kantituṃ veṇiṃ olikhituṃ. Sakkomahaṃ, gahapati, tavaccayena dārake posetuṃ, gharāvāsaṃ sandharituṃ. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

‘‘Siyā kho pana te, gahapati, evamassa – ‘nakulamātā gahapatānī mamaccayena aññaṃ gharaṃ [bhattāraṃ (syā. kaṃ.), vīraṃ (sī.)] gamissatī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Tvañceva kho, gahapati, jānāsi ahañca, yaṃ no [yadā te (sī.), yathā (syā.), yathā no (pī.)] soḷasavassāni gahaṭṭhakaṃ brahmacariyaṃ samāciṇṇaṃ [samādinnaṃ (sī.)]. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

‘‘Siyā kho pana te, gahapati, evamassa – ‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

‘‘Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī mamaccayena sīlesu [nakulamātā… na sīlesu (sī. pī.)] paripūrakārinī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi . Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

‘‘Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī lābhinī [nakulamātā gahapatānī na lābhinī (pī.)] ajjhattaṃ cetosamathassā’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.


6. 那库罗父经
16. 一时，世尊住在跋祇国苏苏马罗山的贝萨咖罗林鹿野苑中。那时，居士那库罗父病重，痛苦难忍。那库罗母居士对那库罗父居士说道：
"居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。或许你会这样想：'那库罗母居士在我死后将无法养活孩子们，无法维持家业。'居士，你不应该这样想。居士，我精通纺棉和梳理，我能在你死后养活孩子们，维持家业。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。
"或许你会这样想：'那库罗母居士在我死后会改嫁他人。'居士，你不应该这样想。你和我都知道，我们已经共同过着在家梵行生活十六年了。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。
"或许你会这样想：'那库罗母居士在我死后将不想见世尊，不想见比丘僧团。'居士，你不应该这样想。居士，我在你死后会比现在更想见世尊，更想见比丘僧团。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。
"或许你会这样想：'那库罗母居士在我死后将不会圆满实践戒律。'居士，你不应该这样想。居士，在世尊的女居家弟子中，凡是身着白衣而圆满实践戒律者，我就是其中之一。如果有人对此有疑惑或犹豫，世尊现在就住在跋祇国苏苏马罗山的贝萨咖罗林鹿野苑中，他可以去请教世尊。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。
"或许你会这样想：'那库罗母居士没有获得内心的寂止。'居士，你不应该这样想。居士，在世尊的女居家弟子中，凡是身着白衣而获得内心寂止者，我就是其中之一。如果有人对此有疑惑或犹豫，世尊现在就住在跋祇国苏苏马罗山的贝萨咖罗林鹿野苑中，他可以去请教世尊。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。"


‘‘Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā gahapati sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā’’ti.

Atha kho nakulapituno gahapatissa nakulamātarā [nakulamātāya (sī. syā.), nakulamātuyā (ka.)] gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi [vuṭṭhāti (ka.)] ca nakulapitā gahapati tamhā ābādhā; tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi. Atha kho nakulapitā gahapati gilānā vuṭṭhito [‘‘gilānabhāvato vuṭṭhāya ṭhito, bhāvappadhāno hi ayaṃ niddeso’’ti ṭīkāsaṃvaṇṇanā] aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ bhagavā etadavoca –

‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṃ aññatarā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, nakulamātā gahapatānī tāsaṃ aññatarā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṃ aññatarā. Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā’’ti. Chaṭṭhaṃ.

7. Soppasuttaṃ



"或许你会这样想：'那库罗母居士在这法与律中没有达到深入、确立、安稳，没有度过疑惑，没有除去犹豫，没有获得无畏，不是不依他人而住于导师教法中。'居士，你不应该这样想。居士，在世尊的女居家弟子中，凡是身着白衣而在这法与律中已达到深入、确立、安稳，已度过疑惑，已除去犹豫，已获得无畏，不依他人而住于导师教法中者，我就是其中之一。如果有人对此有疑惑或犹豫，世尊现在就住在跋祇国苏苏马罗山的贝萨咖罗林鹿野苑中，他可以去请教世尊。因此，居士，你不要带着执着而死。居士，带着执着而死是痛苦的；世尊也呵责带着执着而死。"
当那库罗母居士以这样的教诫来教导那库罗父居士时，他的病立即就平息了。那库罗父居士从那病中康复了；他的病就这样被治愈了。此后，那库罗父居士刚从病中康复不久，扶着拐杖去见世尊。到达后，向世尊礼敬，然后坐在一旁。世尊对坐在一旁的那库罗父居士说：
"居士，这是你的利得，这是你的善得！那库罗母居士对你有慈悲心，为你谋福利，能够教导你，能够劝导你。居士，在我的女居家弟子中，凡是身着白衣而圆满实践戒律者，那库罗母居士是其中之一。居士，在我的女居家弟子中，凡是身着白衣而获得内心寂止者，那库罗母居士是其中之一。居士，在我的女居家弟子中，凡是身着白衣而在这法与律中已达到深入、确立、安稳，已度过疑惑，已除去犹豫，已获得无畏，不依他人而住于导师教法中者，那库罗母居士是其中之一。居士，这是你的利得，这是你的善得！那库罗母居士对你有慈悲心，为你谋福利，能够教导你，能够劝导你。"第六。
7. 睡眠经

17. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āyasmāpi kho mahāmoggallāno…pe… āyasmāpi kho mahākassapo… āyasmāpi kho mahākaccāyano… āyasmāpi kho mahākoṭṭhiko [mahākoṭṭhito (sī. pī.)] … āyasmāpi kho mahācundo… āyasmāpi kho mahākappino… āyasmāpi kho anuruddho… āyasmāpi kho revato… āyasmāpi kho ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṃ pāvisi. Tepi kho āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsu. Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ te yāva sūriyuggamanā kākacchamānā supiṃsu. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante. Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

‘‘Kahaṃ nu kho, bhikkhave, sāriputto? Kahaṃ mahāmoggallāno? Kahaṃ mahākassapo? Kahaṃ mahākaccāyano? Kahaṃ mahākoṭṭhiko? Kahaṃ mahācundo? Kahaṃ mahākappino? Kahaṃ anuruddho? Kahaṃ revato? Kahaṃ ānando? Kahaṃ nu kho te, bhikkhave, therā sāvakā gatā’’ti? ‘‘Tepi kho, bhante, āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsū’’ti. ‘‘Kena no [kena no (ka.), ke nu (katthaci)] tumhe, bhikkhave, therā bhikkhū nāgatāti [bhikkhū navā (sī. syā. kaṃ. pī.), bhikkhū gatāti (?)] yāva sūriyuggamanā kākacchamānā supatha? Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘rājā khattiyo muddhābhisitto [muddhābhisitto (ka.)] yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘rājā khattiyo muddhābhisitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘raṭṭhiko…pe… pettaṇiko… senāpatiko… gāmagāmaṇiko [gāmagāmiko (sī. pī.)] … pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ kārento pūgassa vā piyo manāpo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ vā kārento pūgassa vā piyo manāpo’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ [bodhapakkhiyānaṃ (sī.), bodhapakkhikānaṃ (pī.)] dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’’’ti.


17. 一时，世尊住在舍卫城(今印度北方邦斯拉瓦斯提)祇树给孤独园。那时，世尊在傍晚时分从独处中出来，来到集会堂。来到后，坐在准备好的座位上。尊者舍利弗也在傍晚时分从独处中出来，来到集会堂。来到后，礼敬世尊，然后坐在一旁。尊者大目犍连也...尊者大迦叶也...尊者大迦旃延也...尊者大拘絺罗也...尊者大周陀也...尊者大劫宾那也...尊者阿那律也...尊者离婆多也...尊者阿难也在傍晚时分从独处中出来，来到集会堂。来到后，礼敬世尊，然后坐在一旁。
世尊坐了大部分夜晚后，从座位起来进入精舍。那些尊者们在世尊离开不久后也从座位起来，各自回到住处。但那些新出家不久、刚来到这法与律中的新比丘们却一直睡到日出，打着呼噜。世尊以清净超人的天眼见到那些比丘们一直睡到日出，打着呼噜。见到后，来到集会堂。来到后，坐在准备好的座位上。坐下后，世尊对比丘们说：
"比丘们，舍利弗在哪里？大目犍连在哪里？大迦叶在哪里？大迦旃延在哪里？大拘絺罗在哪里？大周陀在哪里？大劫宾那在哪里？阿那律在哪里？离婆多在哪里？阿难在哪里？比丘们，那些长老弟子们去哪里了？""大德，那些尊者们在世尊离开不久后就从座位起来，各自回到住处了。"
"比丘们，为什么你们这些新比丘不像那些长老比丘一样，而是一直睡到日出，打着呼噜呢？比丘们，你们怎么想？你们是否见过或听过：'已灌顶的刹帝利王沉溺于卧乐、侧卧乐、昏睡乐，却能终生治理国家，为人民所爱戴、喜欢'？""不，大德。""很好，比丘们！我也未曾见过或听过：'已灌顶的刹帝利王沉溺于卧乐、侧卧乐、昏睡乐，却能终生治理国家，为人民所爱戴、喜欢'。
"比丘们，你们怎么想？你们是否见过或听过：'地方官...掌管遗产者...将军...村长...团体首领沉溺于卧乐、侧卧乐、昏睡乐，却能终生执行团体首领的职责，为团体所爱戴、喜欢'？""不，大德。""很好，比丘们！我也未曾见过或听过：'团体首领沉溺于卧乐、侧卧乐、昏睡乐，却能终生执行团体首领的职责，为团体所爱戴、喜欢'。
"比丘们，你们怎么想？你们是否见过或听过：'沙门或婆罗门沉溺于卧乐、侧卧乐、昏睡乐，诸根门不守护，饮食不知节量，不修警寤，不观察善法，在前夜后夜不专注于修习觉支法，却能在现法中以自己的证智实现、成就、安住于漏尽、无漏的心解脱、慧解脱'？""不，大德。""很好，比丘们！我也未曾见过或听过：'沙门或婆罗门沉溺于卧乐、侧卧乐、昏睡乐，诸根门不守护，饮食不知节量，不修警寤，不观察善法，在前夜后夜不专注于修习觉支法，却能在现法中以自己的证智实现、成就、安住于漏尽、无漏的心解脱、慧解脱'。"


‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ , pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ, bhāvanānuyogamanuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

8. Macchabandhasuttaṃ

18. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānaṃ. Disvā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamāna’’nti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’’’ti? ‘‘No hetaṃ, bhante’’ . ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, macche vajjhe vadhāyupanīte [vadhāyānīte (syā. kaṃ.), vadhāya nīte (ka.)] pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati’’.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘orabbhiko…pe… sūkariko [sokariko (syā.)] …pe… sākuṇiko…pe… māgaviko mage [mige (syā. kaṃ.)] vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati. Te hi (nāma) [( ) bahūsu natthi] so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno [manasānupekkhati, tasmā so (syā. ka.)] neva hatthiyāyī bhavissati [hoti (syā. ka.)] na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasissati [ajjhāvasati (syā. ka.)]. Ko pana vādo yaṃ manussabhūtaṃ vajjhaṃ vadhāyupanītaṃ pāpakena manasānupekkhati! Tañhi tassa [taṃ hissa (pī. ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Aṭṭhamaṃ.

9. Paṭhamamaraṇassatisuttaṃ

19. Ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. kaṃ. pī.) a. ni. 

"因此，比丘们，你们应当如此学习：'我们将守护诸根门，知食节量，修习警寤，观察善法，在前夜后夜专注于修习觉支法。'比丘们，你们应当如此学习。"第七。
8. 渔民经
18. 一时，世尊与大比丘僧团一起在拘萨罗国(今印度北方邦)游行。世尊在路上看见某处有个渔民杀死鱼后在卖。看见后，从路上走开，在某棵树下坐在准备好的座位上。坐下后，世尊对比丘们说："比丘们，你们看见那个杀死鱼后在卖的渔民吗？""是的，大德。"
"比丘们，你们怎么想？你们是否见过或听过：'渔民杀死鱼后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中'？""不，大德。""很好，比丘们！我也未曾见过或听过：'渔民杀死鱼后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中。'这是为什么？比丘们，因为他以邪恶心观察那些待杀的鱼，所以他既不能骑象，不能骑马，不能乘车，不能乘轿，不能享受财富，也不能住在大财富堆中。
"比丘们，你们怎么想？你们是否见过或听过：'屠牛者杀死牛后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中'？""不，大德。""很好，比丘们！我也未曾见过或听过：'屠牛者杀死牛后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中。'这是为什么？比丘们，因为他以邪恶心观察那些待杀的牛，所以他既不能骑象，不能骑马，不能乘车，不能乘轿，不能享受财富，也不能住在大财富堆中。
"比丘们，你们怎么想？你们是否见过或听过：'屠羊者...屠猪者...捕鸟者...猎人杀死野兽后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中'？""不，大德。""很好，比丘们！我也未曾见过或听过：'猎人杀死野兽后在卖，以这种工作，以这种生计，能够骑象、骑马、乘车、乘轿，享受财富，或住在大财富堆中。'这是为什么？比丘们，因为他以邪恶心观察那些待杀的野兽，所以他既不能骑象，不能骑马，不能乘车，不能乘轿，不能享受财富，也不能住在大财富堆中。比丘们，他以邪恶心观察那些待杀的畜生，尚且不能骑象，不能骑马，不能乘车，不能乘轿，不能享受财富，也不能住在大财富堆中，更何况是以邪恶心观察待杀的人类！比丘们，这会给他带来长期的不利和痛苦。身坏命终后，他会投生到恶趣、恶道、堕处、地狱。"第八。
9. 第一死随念经
19. 一时，世尊住在那提迦

8.73] viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti . ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Bhāvetha no tumhe, bhikkhave, maraṇassati’’nti?

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante , evaṃ hoti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti ? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā [saṅkharitvā (ka.)] ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā [saṃharitvā (ka.)] ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante , evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Evaṃ vutte bhagavā te bhikkhū etadavoca – ‘‘yo cāyaṃ [yvāyaṃ (pī. ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’’ti.

‘‘Yo cāyaṃ [yopāyaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’’ti.

‘‘Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’’ti.

‘‘Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ , bahu vata me kataṃ assā’ti. Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya.

‘‘Yo ca khvāyaṃ [yopāyaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’’’ti.


砖房中。在那里，世尊对比丘们说："比丘们。""大德。"那些比丘回答世尊。世尊如是说："比丘们，修习、多修死随念会带来大果报、大利益，以不死为归趣，以不死为究竟。比丘们，你们有修习死随念吗？"
说这话时，一位比丘对世尊说："大德，我修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活一昼夜，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
另一位比丘也对世尊说："大德，我也修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活一天，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
另一位比丘也对世尊说："大德，我也修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活到吃完一餐的时间，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
另一位比丘也对世尊说："大德，我也修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活到嚼完四五口食物的时间，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
另一位比丘也对世尊说："大德，我也修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活到嚼完一口食物的时间，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
另一位比丘也对世尊说："大德，我也修习死随念。""比丘，你是如何修习死随念的呢？""大德，我是这样想：'啊，愿我能活到吸气后呼气或呼气后吸气的时间，忆念世尊的教导，我就能做很多事。'大德，我就是这样修习死随念的。"
说这话时，世尊对那些比丘说："比丘们，这位比丘这样修习死随念：'啊，愿我能活一昼夜，忆念世尊的教导，我就能做很多事。'
"比丘们，这位比丘这样修习死随念：'啊，愿我能活一天，忆念世尊的教导，我就能做很多事。'
"比丘们，这位比丘这样修习死随念：'啊，愿我能活到吃完一餐的时间，忆念世尊的教导，我就能做很多事。'
"比丘们，这位比丘这样修习死随念：'啊，愿我能活到嚼完四五口食物的时间，忆念世尊的教导，我就能做很多事。'比丘们，这些比丘被称为放逸而住，慢慢地修习死随念以灭尽诸漏。
"比丘们，这位比丘这样修习死随念：'啊，愿我能活到嚼完一口食物的时间，忆念世尊的教导，我就能做很多事。'


‘‘Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya.

‘‘Tasmātiha , bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvessāma āsavānaṃ khayāyā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

10. Dutiyamaraṇassatisuttaṃ

20. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?

‘‘Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya [paṭigatāya (ka.) a. ni. 

"比丘们，这位比丘这样修习死随念：'啊，愿我能活到吸气后呼气或呼气后吸气的时间，忆念世尊的教导，我就能做很多事。'比丘们，这些比丘被称为不放逸而住，敏锐地修习死随念以灭尽诸漏。
"因此，比丘们，你们应当如此学习：'我们将不放逸而住，敏锐地修习死随念以灭尽诸漏。'比丘们，你们应当如此学习。"第九。
10. 第二死随念经
20. 一时，世尊住在那提迦砖房中。在那里，世尊对比丘们说："比丘们，修习、多修死随念会带来大果报、大利益，以不死为归趣，以不死为究竟。比丘们，如何修习，如何多修死随念才会带来大果报、大利益，以不死为归趣，以不死为究竟？
"比丘们，在此，比丘当日过去、夜晚来临时，

8.74] iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā , so mamassa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya , semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ; tena me assa kālakiriyā, so mamassa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’’’ti.

‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

‘‘Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā so mamassa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ; tena me assa kālakiriyā so mamassa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’’’ti.

‘‘Sace , bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Dasamaṃ.

Sāraṇīyavaggo dutiyo.


他这样思维：'我死亡的因缘甚多：蛇可能咬我，蝎子可能咬我，蜈蚣可能咬我；那样我就会死，那会成为我的障碍。我可能绊倒跌落，我吃的食物可能消化不良，胆汁可能失调，痰液可能失调，刀割般的风可能失调；那样我就会死，那会成为我的障碍。'比丘们，那比丘应当这样思维：'我是否还有未断除的恶不善法，若我今夜死去时会成为障碍？'
"比丘们，如果比丘在观察时知道：'我还有未断除的恶不善法，若我今夜死去时会成为障碍'，那么，比丘们，那比丘应当为断除那些恶不善法而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。比丘们，就像一个衣服着火或头着火的人，会为了熄灭那衣服或头上的火而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。同样地，比丘们，那比丘应当为断除那些恶不善法而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。
"然而，比丘们，如果比丘在观察时知道：'我没有未断除的恶不善法，若我今夜死去时会成为障碍'，那么，比丘们，那比丘应当以此喜悦欢喜而住，日夜学习善法。
"再者，比丘们，比丘在夜过去、日来临时，他这样思维：'我死亡的因缘甚多：蛇可能咬我，蝎子可能咬我，蜈蚣可能咬我；那样我就会死，那会成为我的障碍。我可能绊倒跌落，我吃的食物可能消化不良，胆汁可能失调，痰液可能失调，刀割般的风可能失调；那样我就会死，那会成为我的障碍。'比丘们，那比丘应当这样思维：'我是否还有未断除的恶不善法，若我今日死去时会成为障碍？'
"比丘们，如果比丘在观察时知道：'我还有未断除的恶不善法，若我今日死去时会成为障碍'，那么，比丘们，那比丘应当为断除那些恶不善法而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。比丘们，就像一个衣服着火或头着火的人，会为了熄灭那衣服或头上的火而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。同样地，比丘们，那比丘应当为断除那些恶不善法而生起强烈的意愿、精进、努力、奋斗、不退缩、念和正知。
"然而，比丘们，如果比丘在观察时知道：'我没有未断除的恶不善法，若我今日死去时会成为障碍'，那么，比丘们，那比丘应当以此喜悦欢喜而住，日夜学习善法。比丘们，如此修习，如此多修死随念会带来大果报、大利益，以不死为归趣，以不死为究竟。"第十。
可念品第二终。


Tassuddānaṃ –

Dve sāraṇī nisāraṇīyaṃ, bhaddakaṃ anutappiyaṃ;

Nakulaṃ soppamacchā ca, dve honti maraṇassatīti.

其摘要：
两个可念，一个不可念，
贤善与追悔；
那库罗、睡眠与渔民，
以及两个死随念。


