5. Dhammikavaggo

1. Nāgasuttaṃ



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5\ 法行品
1\ 龙象经
这是对标题的直译,其中:
Dhammika (法行) - 指依法而行、如法
vaggo (品) - 表示一个章节或品类
Nāga (龙象) - 指大象或龙,在佛教文献中常用来比喻高尚的人或佛陀
suttaṃ (经) - 指经文
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43. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda , yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriya [mahāturiya (sī. syā. kaṃ. pī.)] tāḷitavāditena pubbakoṭṭhakā paccuttarati. Apissu taṃ jano disvā evamāha – ‘‘abhirūpo vata, bho, rañño nāgo; dassanīyo vata, bho, rañño nāgo; pāsādiko vata, bho, rañño nāgo; kāyupapanno vata, bho, rañño nāgo’’ti! Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – ‘‘hatthimeva nu kho, bhante, mahantaṃ brahantaṃ [mahantaṃ bruhantaṃ (sī.), mahattaṃ brahmattaṃ (ka.)] kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti, udāhu aññampi kañci [kiñci (ka.)] mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’’’ti? ‘‘Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Assampi kho, udāyi, mahantaṃ brahantaṃ…pe… goṇampi kho, udāyi , mahantaṃ brahantaṃ…pe… uragampi [nāgampi (ka.)] kho, udāyi, mahantaṃ brahantaṃ…pe… rukkhampi kho, udāyi , mahantaṃ brahantaṃ…pe… manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī’’ti.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī’’ti. Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi –

‘‘Manussabhūtaṃ sambuddhaṃ, attadantaṃ samāhitaṃ;

Iriyamānaṃ brahmapathe, cittassūpasame rataṃ.

‘‘Yaṃ manussā namassanti, sabbadhammāna pāraguṃ;

Devāpi taṃ [naṃ (sī. pī.)] namassanti, iti me arahato sutaṃ.

‘‘Sabbasaṃyojanātītaṃ, vanā nibbana [nibbāna (sī. syā. kaṃ. pī.)] māgataṃ;

Kāmehi nekkhammarataṃ [nekkhamme rataṃ (ka. sī.)], muttaṃ selāva kañcanaṃ.

‘‘Sabbe accarucī nāgo, himavāññe siluccaye;

Sabbesaṃ nāganāmānaṃ, saccanāmo anuttaro.

‘‘Nāgaṃ vo [te (ka.)] kittayissāmi, na hi āguṃ karoti so;

Soraccaṃ avihiṃsā ca, pādā nāgassa te duve.

‘‘Tapo ca brahmacariyaṃ, caraṇā nāgassa tyāpare;

Saddhāhattho mahānāgo, upekkhāsetadantavā.

‘‘Sati gīvā siro paññā, vīmaṃsā dhammacintanā;

Dhammakucchisamātapo, viveko tassa vāladhi.

‘‘So jhāyī assāsarato, ajjhattaṃ susamāhito [ajjhattupasamāhito (syā. ka.)];

Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito.

‘‘Seyyaṃ samāhito nāgo, nisinnopi samāhito;

Sabbattha saṃvuto nāgo, esā nāgassa sampadā.

‘‘Bhuñjati anavajjāni, sāvajjāni na bhuñjati;

Ghāsamacchādanaṃ laddhā, sannidhiṃ parivajjayaṃ.

‘‘Saṃyojanaṃ aṇuṃ thūlaṃ, sabbaṃ chetvāna bandhanaṃ;

Yena yeneva gacchati, anapekkhova gacchati.

‘‘Yathāpi udake jātaṃ, puṇḍarīkaṃ pavaḍḍhati;

Nupalippati [na upalippati (sī. syā. kaṃ. pī.), nupalimpati (ka.)] toyena, sucigandhaṃ manoramaṃ.


43\ 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，世尊于晨朝时分，着衣持钵，入舍卫城乞食。在舍卫城乞食已，饭食讫，收钵还，告具寿阿难道："阿难，来，我们往东园鹿母讲堂去午休。"具寿阿难应诺世尊道："是的，尊者。"
其时，世尊与具寿阿难往东园鹿母讲堂。傍晚时分，世尊从禅思起，告具寿阿难道："阿难，来，我们往东浴室去沐浴身体。"具寿阿难应诺世尊道："是的，尊者。"其时，世尊与具寿阿难往东浴室去沐浴身体。于东浴室沐浴已，出浴着一衣，站立晾干身体。
尔时，憍萨罗国波斯匿王的白象，伴随着大乐器的鼓乐声，从东浴室出来。众人见此，如是说道："啊，王之象多么俊美！啊，王之象多么壮观！啊，王之象多么优雅！啊，王之象多么体格健硕！"闻此，具寿优陀夷对世尊说道："尊者，人们见到庞大高大体格健硕的，是否只称大象为'龙象'，还是见到其他庞大高大体格健硕的也称为'龙象'呢？"
"优陀夷，人们见到庞大高大体格健硕的象，称之为'龙象'；见到庞大高大体格健硕的马，也称之为'龙象'；见到庞大高大体格健硕的牛，也称之为'龙象'；见到庞大高大体格健硕的蛇，也称之为'龙象'；见到庞大高大体格健硕的树，也称之为'龙象'；见到庞大高大体格健硕的人，也称之为'龙象'。然而，优陀夷，我说，在天、魔、梵的世界中，在沙门、婆罗门、天、人的众生中，谁于身、口、意不作恶，我称他为'龙象'。"
"希有啊，尊者！未曾有啊，尊者！世尊所说之言多么善妙！'然而，优陀夷，我说，在天、魔、梵的世界中，在沙门、婆罗门、天、人的众生中，谁于身、口、意不作恶，我称他为龙象。'尊者，我愿以此偈颂随喜世尊的善说：
'人身正觉者，调御心专注，
行于梵道上，乐于心寂静。
人人所礼敬，诸法到彼岸，
诸天亦敬礼，如是我所闻。
超越诸结缚，从林至无林，
乐出离诸欲，如金出岩石。
超越诸山峰，犹如雪山王，
一切龙象中，真实无上者。
我今赞龙象，彼不作诸恶，
柔和不害性，是龙象两足。
苦行梵行者，是龙象其余，
信手大龙象，舍心为象牙。
念颈慧为头，择法思维脑，
法腹等持身，远离为尾毛。
彼乐于禅思，内心善安住，
行时心安住，立时心安住。
卧时心安住，坐时亦安住，
处处自护持，是龙象圆满。
受用无过食，不受有过食，
得食与衣已，远离储藏心。
断除一切缚，细微或粗重，
随往于何处，无著而前行。
犹如莲花生，生长于水中，
不为水沾染，清香悦人意。'"


‘‘Tatheva loke sujāto, buddho loke viharati;

Nupalippati lokena, toyena padumaṃ yathā.

‘‘Mahāginīva jalito [mahāggini pajjalito (sī. syā. kaṃ.)], anāhārūpasammati;

Saṅkhāresūpasantesu [aṅgāresu ca santesu (ka.)], nibbutoti pavuccati.

‘‘Atthassāyaṃ viññāpanī, upamā viññūhi desitā;

Viññassanti [viññissanti (ka.)] mahānāgā, nāgaṃ nāgena desitaṃ.

‘‘Vītarāgo vītadoso, vītamoho anāsavo;

Sarīraṃ vijahaṃ nāgo, parinibbissati [parinibbāti (pī. ka.)] anāsavo’’ti. paṭhamaṃ;

2. Migasālāsuttaṃ

44. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā [migasāṇā (ka.) a. ni. 10.75] upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ ? Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmisatto [sakadāgāmipatto (ka. syā. pī.)] tusitaṃ kāyaṃ upapannoti. Petteyyopi [pettayyo piyo (sī. pī. ka.), pitu piyo (syā. kaṃ.)] me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’’nti? ‘‘Evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’nti.

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca – ‘kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’nti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’’nti.

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā [ambakā ambakapaññā (sī. pī.), ambakā ambakasaññā (syā. kaṃ.) a. ni. 


我会按照您的要求，将这段巴利文直译成简体中文。我会保持完整性，在章节数字后加反斜杠，并尽量保持对仗形式。翻译如下：
"如同在世间生长的，佛陀住于世间；
不为世间所染著，如同莲花不沾水。
"如同大火熊熊燃烧，因无燃料而止息；
当诸行止息之时，称之为涅槃寂静。
"此是智者所说的，显明义理的譬喻；
大龙将能得明了，以龙教导于龙者。
"离贪离嗔及离痴，无漏清净无烦恼；
舍离色身大龙者，将入无漏般涅槃。"第一\
2\ 弥伽娑罗经
44\ 这时，尊者阿难在上午时分，穿好衣服，持钵及衣，前往优婆夷弥伽娑罗的住处。到达后，坐在准备好的座位上。这时，优婆夷弥伽娑罗走向尊者阿难；走近后，向尊者阿难礼敬，然后坐在一旁。坐在一旁的优婆夷弥伽娑罗对尊者阿难如此说道：
"尊者阿难，世尊所教导的法应当如何理解？为何修梵行者与非修梵行者两者在来世会有相同的果报？尊者，我的父亲富兰那是修梵行者，远离欲行，离开淫欲俗法。他去世后，被世尊记别为一来果，转生于兜率天。尊者，我敬爱的伊斯达陀却是非修梵行者，以一妻为足。他去世后，也被世尊记别为一来果，转生于兜率天。尊者阿难，世尊所教导的法应当如何理解？为何修梵行者与非修梵行者两者在来世会有相同的果报呢？""姐妹，这确实是世尊所说的。"
这时，尊者阿难在弥伽娑罗优婆夷的住处接受供养后，起座离去。随后，尊者阿难在用餐后，前往世尊所在之处。到达后，向世尊礼敬，坐在一旁。坐在一旁的尊者阿难对世尊如此说道：
"大德，今日上午，我穿好衣服，持钵及衣，前往优婆夷弥伽娑罗的住处。到达后，坐在准备好的座位上。大德，这时优婆夷弥伽娑罗走向我；走近后，向我礼敬，然后坐在一旁。大德，坐在一旁的优婆夷弥伽娑罗对我如此说道：'尊者阿难，世尊所教导的法应当如何理解？为何修梵行者与非修梵行者两者在来世会有相同的果报？我的父亲富兰那是修梵行者，远离欲行，离开淫欲俗法。他去世后，被世尊记别为一来果，转生于兜率天。我敬爱的伊斯达陀却是非修梵行者，以一妻为足。他去世后，也被世尊记别为一来果，转生于兜率天。尊者阿难，世尊所教导的法应当如何理解？为何修梵行者与非修梵行者两者在来世会有相同的果报呢？'大德，我对弥伽娑罗优婆夷如此回答：'姐妹，这确实是世尊所说的。'"
"阿难啊，弥伽娑罗优婆夷是何等愚昧无知，如同婴儿一般思虑..."
[注：文段未完，但已按要求完整翻译所提供的内容]

10.75 passitabbaṃ], ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.

‘‘Katame cha? Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

‘‘Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

‘‘Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti! Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

‘‘Tatrānanda , yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ , ānanda , puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati, tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.

‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato [avigato (ka.)] hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṃ hoti…pe… no hānagāmī.

‘‘Tatrānanda , pamāṇikā pamiṇanti…pe… yo vā panassa mādiso.

‘‘Idha, panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṃ hoti…pe… sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

‘‘Tatrānanda , pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

‘‘Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā, ke ca purisapuggalaparopariyañāṇe! Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.


我继续为您完整直译这段文本：
值得观察，又有谁能了知诸补特伽罗的深浅？阿难，这世间中确实存在着六种人。
"哪六种？阿难，此处，某个人性情温和，易于共处，同梵行者喜欢与他共住。但他未从闻法获益，未从多闻获益，未以见解通达，也未获得暂时的解脱。他身坏命终后趋向衰退而非殊胜，是退转者而非增进者。
"然而阿难，此处，某个人性情温和，易于共处，同梵行者喜欢与他共住。他从闻法获益，从多闻获益，以见解通达，也获得暂时的解脱。他身坏命终后趋向殊胜而非衰退，是增进者而非退转者。
"在此，阿难，度量者们度量说：'此人与彼人具有相同的法，为何一个低劣一个殊胜呢？'阿难，这对他们长久以来带来不利与痛苦。
"在此，阿难，若某人性情温和，易于共处，同梵行者喜欢与他共住，他从闻法获益，从多闻获益，以见解通达，也获得暂时的解脱。阿难，此人比前一种人更殊胜更高尚。这是什么原因？阿难，法流携带此人前进，除如来外谁能知晓其间的差别！因此，阿难，你们不要做人的度量者，不要执取对人的度量。阿难，执取对人的度量者会遭受损害。阿难，或是我，或是与我相似者，才能执取对人的度量。
"然而阿难，此处某人虽已降伏忿慢，但有时会生起贪法。他未从闻法获益，未从多闻获益，未以见解通达，也未获得暂时的解脱。他身坏命终后趋向衰退而非殊胜，是退转者而非增进者。
"然而阿难，此处某人虽已降伏忿慢，但有时会生起贪法。他从闻法获益⋯⋯而非退转者。
"在此，阿难，度量者们度量⋯⋯或是与我相似者。
"然而阿难，此处某人虽已降伏忿慢，但有时会生起语行。他未从闻法获益⋯⋯也未获得暂时的解脱。他身坏命终后趋向衰退而非殊胜，是退转者而非增进者。
"然而阿难，此处某人虽已降伏忿慢，但有时会生起语行。他从闻法获益，从多闻获益，以见解通达，也获得暂时的解脱。他身坏命终后趋向殊胜而非衰退，是增进者而非退转者。
"在此，阿难，度量者们度量说：'此人与彼人具有相同的法，为何一个低劣一个殊胜呢？'阿难，这对他们长久以来带来不利与痛苦。
"在此，阿难，若某人虽已降伏忿慢，但有时会生起语行，他从闻法获益，从多闻获益，以见解通达，也获得暂时的解脱。阿难，此人比前一种人更殊胜更高尚。这是什么原因？阿难，法流携带此人前进。除如来外谁能知晓其间的差别！因此，阿难，你们不要做人的度量者，不要执取对人的度量。阿难，执取对人的度量者会遭受损害。阿难，或是我，或是与我相似者，才能执取对人的度量。
"阿难，优婆夷弥伽娑罗是何等愚昧无知，如同婴儿一般思虑，又有谁能了知诸补特伽罗的深浅！阿难，这就是世间中确实存在的六种人。"


‘‘Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā’’ti. Dutiyaṃ.

3. Iṇasuttaṃ



我为您直译这段文本：
"阿难，若伊斯达陀具有与富兰那相同的戒行，富兰那就不会知道伊斯达陀的去处。阿难，若富兰那具有与伊斯达陀相同的智慧，伊斯达陀就不会知道富兰那的去处。阿难，如是这两个人各自欠缺一分。"第二\
3\ 负债经
[注：这里保持了原文的简洁性，同时确保了译文的完整性和准确性。]


45. ‘‘Dāliddiyaṃ [dāḷiddiyaṃ (sī.)], bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo [daḷiddo (sī.)] assako anāḷhiko [anaddhiko (syā. kaṃ.)] iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ [kālagataṃ (ka.)] vaḍḍhiṃ na deti, codentipi naṃ; codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ; anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ; bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’.

‘‘Iti kho, bhikkhave, dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, codanāpi dukkhā lokasmiṃ kāmabhogino, anucariyāpi dukkhā lokasmiṃ kāmabhogino, bandhanampi dukkhaṃ lokasmiṃ kāmabhogino; evamevaṃ kho, bhikkhave , yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu – ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.

‘‘Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Idamassa iṇādānasmiṃ vadāmi.

‘‘So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati [padahati (ka.)]. ‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati , ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu…pe… so tassa manoduccaritassa paṭicchādanahetu…pe… ‘mā maṃ jaññū’ti kāyena parakkamati. Idamassa vaḍḍhiyā vadāmi.

‘‘Tamenaṃ pesalā sabrahmacārī evamāhaṃsu – ‘ayañca so āyasmā evaṃkārī evaṃsamācāro’ti. Idamassa codanāya vadāmi.

‘‘Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. Idamassa anucariyāya vadāmi.

‘‘Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ [evaṃdukkhaṃ (syā. kaṃ. ka.)] evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya, yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vā’’ti.

‘‘Dāliddiyaṃ dukkhaṃ loke, iṇādānañca vuccati;

Daliddo iṇamādāya, bhuñjamāno vihaññati.

‘‘Tato anucaranti naṃ, bandhanampi nigacchati;

Etañhi bandhanaṃ dukkhaṃ, kāmalābhābhijappinaṃ.

‘‘Tatheva ariyavinaye, saddhā yassa na vijjati;

Ahirīko anottappī, pāpakammavinibbayo.

‘‘Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, ‘mā maṃ jaññū’ti icchati.

‘‘So saṃsappati [saṅkappati (ka.)] kāyena, vācāya uda cetasā;

Pāpakammaṃ pavaḍḍhento, tattha tattha punappunaṃ.

‘‘So pāpakammo dummedho, jānaṃ dukkaṭamattano;

Daliddo iṇamādāya, bhuñjamāno vihaññati.

‘‘Tato anucaranti naṃ, saṅkappā mānasā dukhā;

Gāme vā yadi vāraññe, yassa vippaṭisārajā.

‘‘So pāpakammo dummedho, jānaṃ dukkaṭamattano;

Yonimaññataraṃ gantvā, niraye vāpi bajjhati.

‘‘Etañhi bandhanaṃ dukkhaṃ, yamhā dhīro pamuccati;

Dhammaladdhehi bhogehi, dadaṃ cittaṃ pasādayaṃ.


我按要求直译这段文本：
45\ "比丘们，在欲乐世间中，贫穷是苦吗？""是的，世尊。""比丘们，若贫穷、无产、贫困者举债，在欲乐世间中，举债也是苦吗？""是的，世尊。""比丘们，若贫穷、无产、贫困者举债后承诺支付利息，在欲乐世间中，利息也是苦吗？""是的，世尊。""比丘们，若贫穷、无产、贫困者到期不付利息，债主催讨他；在欲乐世间中，催讨也是苦吗？""是的，世尊。""比丘们，若贫穷、无产、贫困者被催讨时不还，债主跟踪他；在欲乐世间中，被跟踪也是苦吗？""是的，世尊。""比丘们，若贫穷、无产、贫困者被跟踪时不还，他们就捆绑他；在欲乐世间中，捆绑也是苦吗？""是的，世尊。"
"如是，比丘们，在欲乐世间中，贫穷是苦、举债是苦、利息是苦、催讨是苦、跟踪是苦、捆绑是苦。同样地，比丘们，若有人于善法中无信仰、无惭愧、无畏惧、无精进、无智慧——比丘们，在圣者律中，这称为贫穷、无产、贫困。
"比丘们，那贫穷、无产、贫困者，于善法中无信仰、无惭愧、无畏惧、无精进、无智慧，以身造恶行，以语造恶行，以意造恶行。我说这是他的举债。
"他为了隐藏身恶行而生起邪愿：'愿人勿知我'，他如此欲求，如此思虑，如此言说，如此身行。他为了隐藏语恶行⋯⋯他为了隐藏意恶行⋯⋯'愿人勿知我'而身行努力。我说这是他的利息。
"善良的同修对他说：'这位尊者如此作为，如此行径。'我说这是他的催讨。
"当他到林中、树下或空屋时，追悔相应的恶不善寻思现起。我说这是他的跟踪。
"比丘们，那贫穷、无产、贫困者，以身造恶行，以语造恶行，以意造恶行，身坏命终后，被捆绑于地狱或畜生道。比丘们，我不见有任何其他捆绑如此可怕、如此痛苦、如此障碍无上安稳的获得，如同这地狱捆绑或畜生道捆绑。"
"贫穷世间苦，举债亦称苦；
贫者取债后，受用遭损害。
跟随后逼迫，终至被捆缚；
此缚实为苦，欲得所苦恼。
如是圣律中，若人无信仰；
无惭亦无愧，恶业已决定。
造作身恶行，及语诸恶行；
造作意恶行，欲求人勿知。
以身语及意，处处常游行；
增长诸恶业，此处又彼处。
愚者造恶业，自知所作错；
贫者取债后，受用遭损害。
随后心忧苦，追想苦恼迫；
村中或林间，追悔所生苦。
愚者造恶业，自知所作错；
趣向他生处，或堕地狱缚。
此缚实为苦，智者能解脱；
以法获财富，布施心清净。"


‘‘Ubhayattha kaṭaggāho, saddhassa gharamesino;

Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhati.

‘‘Tatheva ariyavinaye, saddhā yassa patiṭṭhitā;

Hirīmano ca ottappī, paññavā sīlasaṃvuto.

‘‘Eso kho ariyavinaye, ‘sukhajīvī’ti vuccati;

Nirāmisaṃ sukhaṃ laddhā, upekkhaṃ adhitiṭṭhati.

‘‘Pañca nīvaraṇe hitvā, niccaṃ āraddhavīriyo;

Jhānāni upasampajja, ekodi nipako sato.

‘‘Evaṃ ñatvā yathābhūtaṃ, sabbasaṃyojanakkhaye;

Sabbaso anupādāya, sammā cittaṃ vimuccati.

‘‘Tassa sammā vimuttassa, ñāṇaṃ ce hoti tādino;

‘Akuppā me vimuttī’ti, bhavasaṃyojanakkhaye.

‘‘Etaṃ kho paramaṃ ñāṇaṃ, etaṃ sukhamanuttaraṃ;

Asokaṃ virajaṃ khemaṃ, etaṃ ānaṇyamuttama’’nti. tatiyaṃ;

4. Mahācundasuttaṃ

46. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ [sahajātiyaṃ (sī. pī.), sañjātiyaṃ (syā. kaṃ.)]. Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

‘‘Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti – ‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti [apajjhāyanti (ma. ni. 1.508)]. Kimime [kiṃ hime (sī. syā. kaṃ. pī.)] jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti? Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

‘‘Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti – ‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti? Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

‘‘Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

‘‘Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

‘‘Tasmātihāvuso , evaṃ sikkhitabbaṃ – ‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī’’ti. Catutthaṃ.

5. Paṭhamasandiṭṭhikasuttaṃ



我按要求直译这段文本：
"信者求家者，两边得善握；
现法益为目，来世乐亦然；
如是在家施，增长诸功德。
如是圣律中，若人信已立；
具惭且有愧，有慧守戒律。
此于圣律中，称为'安乐住'；
获得无欲乐，安住于舍心。
舍弃五盖后，常时勤精进；
证得诸禅定，专一具念智。
如实知此已，灭尽诸结缚；
于一切无取，正心得解脱。
彼正解脱者，如是生智见；
'我解脱不动'，有结已断尽。
此是最上智，此是无上乐；
无忧离尘安，此是最上债。"第三\
4\ 大纯陀经
46\ 如是我闻：一时，尊者大纯陀住在支提国的自生地。在那里，尊者大纯陀告诉比丘们说："贤友们。"那些比丘应答说："贤友。"尊者大纯陀如是说：
"在此，贤友们，法行比丘贬低禅修比丘说：'这些人说"我们是禅修者，我们是禅修者"，就这样禅修、沉思、思维、妄想。这些人为何禅修？为何这样禅修？如何禅修？'于是法行比丘不欢喜，禅修比丘也不欢喜，他们的行为不能利益众多人，不能安乐众多人，不能为天人众带来利益与安乐。
"在此，贤友们，禅修比丘贬低法行比丘说：'这些人说"我们是法行者，我们是法行者"，却掉举、高慢、轻浮、多言、语无节制、失念、不正知、不定、心散乱、诸根不护。这些人为何法行？为何这样法行？如何法行？'于是禅修比丘不欢喜，法行比丘也不欢喜，他们的行为不能利益众多人，不能安乐众多人，不能为天人众带来利益与安乐。
"在此，贤友们，法行比丘只赞叹法行比丘，不赞叹禅修比丘。于是法行比丘不欢喜，禅修比丘也不欢喜，他们的行为不能利益众多人，不能安乐众多人，不能为天人众带来利益与安乐。
"在此，贤友们，禅修比丘只赞叹禅修比丘，不赞叹法行比丘。于是禅修比丘不欢喜，法行比丘也不欢喜，他们的行为不能利益众多人，不能安乐众多人，不能为天人众带来利益与安乐。
"因此，贤友们，应当如是学：'作为法行者，我们要赞叹禅修比丘。'贤友们，你们应当如是学。这是什么原因？贤友们，这些能以身触证不死界而住的人，在世间是稀有难得的。因此，贤友们，应当如是学：'作为禅修者，我们要赞叹法行比丘。'贤友们，你们应当如是学。这是什么原因？贤友们，这些能以智慧通达甚深义理的人，在世间是稀有难得的。"第四\
5\ 第一现见经

47. Atha kho moḷiyasīvako [moliyasīvako (sī. pī.), moḷisīvako (ka.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

‘‘Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi – evampi kho, sīvaka, sandiṭṭhiko dhammo hoti…pe….

‘‘Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ lobhadhammaṃ…pe… santaṃ vā ajjhattaṃ dosadhammaṃ…pe… santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi – evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

6. Dutiyasandiṭṭhikasuttaṃ

48. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi – evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

‘‘Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ kāyasandosaṃ…pe… santaṃ vā ajjhattaṃ vacīsandosaṃ…pe… santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi – evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

‘‘Abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

7. Khemasuttaṃ



47\ 这时，游行者摩利西婆迦前往世尊处。到达后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的摩利西婆迦游行者对世尊如此说道："大德，人们说'现见之法，现见之法'。大德，何种程度上法是现见的、无时的、邀请省察的、向内的、智者各自证知的呢？"
"那么，西婆迦，我反问你，你觉得如何就如何回答。西婆迦，你认为如何，当内在有贪时，你知道'我内有贪'，当内在无贪时，你知道'我内无贪'吗？""是的，大德。""西婆迦，当你知道内在有贪时说'我内有贪'，当你知道内在无贪时说'我内无贪'——西婆迦，如是法即是现见的⋯⋯
"西婆迦，你认为如何，当内在有嗔⋯⋯当内在有痴⋯⋯当内在有贪法⋯⋯当内在有嗔法⋯⋯当内在有痴法时，你知道'我内有痴法'，当内在无痴法时，你知道'我内无痴法'吗？""是的，大德。""西婆迦，当你知道内在有痴法时说'我内有痴法'，当你知道内在无痴法时说'我内无痴法'——西婆迦，如是法即是现见的、无时的、邀请省察的、向内的、智者各自证知的。"
"殊胜啊，大德！殊胜啊，大德！⋯⋯请世尊记我为优婆塞，从今日起终生皈依。"第五\
6\ 第二现见经
48\ 这时，一位婆罗门前往世尊处。到达后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的那位婆罗门对世尊如此说道："尊者乔达摩，人们说'现见之法，现见之法'。尊者乔达摩，何种程度上法是现见的、无时的、邀请省察的、向内的、智者各自证知的呢？"
"那么，婆罗门，我反问你，你觉得如何就如何回答。婆罗门，你认为如何，当内在有染时，你知道'我内有染'，当内在无染时，你知道'我内无染'吗？""是的，尊者。""婆罗门，当你知道内在有染时说'我内有染'，当你知道内在无染时说'我内无染'——婆罗门，如是法即是现见的⋯⋯
"婆罗门，你认为如何，当内在有嗔⋯⋯当内在有痴⋯⋯当内在有身污⋯⋯当内在有语污⋯⋯当内在有意污时，你知道'我内有意污'，当内在无意污时，你知道'我内无意污'吗？""是的，尊者。""婆罗门，当你知道内在有意污时说'我内有意污'，当你知道内在无意污时说'我内无意污'——婆罗门，如是法即是现见的、无时的、邀请省察的、向内的、智者各自证知的。"
"殊胜啊，尊者乔达摩！殊胜啊，尊者乔达摩！⋯⋯请尊者乔达摩记我为优婆塞，从今日起终生皈依。"第六\
7\ 差摩经

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ. Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca –

‘‘Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’’’ti. Idamavocāyasmā khemo. Samanuñño satthā ahosi. Atha kho āyasmā khemo ‘‘samanuñño me satthā’’ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca – ‘‘yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’’’ti. Idamavocāyasmā sumano. Samanuñño satthā ahosi. Atha kho āyasmā sumano ‘‘samanuñño me satthā’’ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi – ‘‘evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti . Attho ca vutto attā ca anupanīto. Atha ca pana idhekacce moghapurisā hasamānakā [hasamānakaṃ (ka.) mahāva. 245] maññe aññaṃ byākaronti. Te pacchā vighātaṃ āpajjantī’’ti.

‘‘Na ussesu na omesu, samatte nopanīyare [nopaniyyare (syā. pī. ka.)];

Khīṇā jāti vusitaṃ brahmacariyaṃ, caranti saṃyojanavippamuttā’’ti. sattamaṃ;

8. Indriyasaṃvarasuttaṃ

50.[a. ni. 5.24, 168; 2.7.65] ‘‘Indriyasaṃvare , bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ…pe… vimuttiñāṇadassanaṃ.

‘‘Indriyasaṃvare , bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati . Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ…pe… vimuttiñāṇadassana’’nti. Aṭṭhamaṃ.

9. Ānandasuttaṃ



49\ 一时，世尊住在舍卫城（今尼泊尔与印度边境附近）祇树给孤独园。那时，尊者差摩和尊者苏摩那住在舍卫城暗林中。这时，尊者差摩和尊者苏摩那前往世尊处。到达后，礼敬世尊，坐在一旁。坐在一旁的尊者差摩对世尊如此说道：
"大德，若有比丘是阿罗汉，漏尽，梵行已立，所作已办，已卸重担，达到自己的目标，诸有结已尽，以正智解脱，他不会这样想：'有胜于我者，有与我相等者，有劣于我者。'"尊者差摩说了这话。导师表示赞同。这时，尊者差摩知道"导师赞同我"，即从座起，礼敬世尊，右绕而去。
这时，在尊者差摩离去不久，尊者苏摩那对世尊如此说道："大德，若有比丘是阿罗汉，漏尽，梵行已立，所作已办，已卸重担，达到自己的目标，诸有结已尽，以正智解脱，他不会这样想：'无胜于我者，无与我相等者，无劣于我者。'"尊者苏摩那说了这话。导师表示赞同。这时，尊者苏摩那知道"导师赞同我"，即从座起，礼敬世尊，右绕而去。
这时，在尊者差摩和尊者苏摩那离去不久，世尊告诉比丘们说："诸比丘，善男子们就是这样宣说解脱。所述是义，而不涉及我。然而在此有些愚人似乎是带笑地宣说解脱，他们后来陷入懊恼。"
"不上亦不下，不趣于平等；
生尽梵行立，解脱诸结缚而行。"第七\
8\ 根律仪经
50\ "诸比丘，若无根律仪，根律仪缺失者的戒失去基础；若无戒，戒缺失者的正定失去基础；若无正定，正定缺失者的如实知见失去基础；若无如实知见，如实知见缺失者的厌离离贪失去基础；若无厌离离贪，厌离离贪缺失者的解脱知见失去基础。诸比丘，譬如树枝叶缺失，其树皮不能圆满生长，树干不能圆满生长，木质不能圆满生长，树心不能圆满生长。同样地，诸比丘，若无根律仪，根律仪缺失者的戒失去基础⋯⋯解脱知见。
"诸比丘，若有根律仪，根律仪具足者的戒有坚实基础；若有戒，戒具足者的正定有坚实基础；若有正定，正定具足者的如实知见有坚实基础；若有如实知见，如实知见具足者的厌离离贪有坚实基础；若有厌离离贪，厌离离贪具足者的解脱知见有坚实基础。诸比丘，譬如树枝叶具足，其树皮能圆满生长，树干能圆满生长，木质能圆满生长，树心能圆满生长。同样地，诸比丘，若有根律仪，根律仪具足者的戒有坚实基础⋯⋯解脱知见。"第八\
9\ 阿难经

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

‘‘Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī’’ti? ‘‘Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti . ‘‘Evamāvuso’’ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

‘‘Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī’’ti.

‘‘Acchariyaṃ , āvuso, abbhutaṃ, āvuso, yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema. Āyasmā hi ānando dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ . Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī’’ti. Navamaṃ.

10. Khattiyasuttaṃ



51\ 这时，尊者阿难前往尊者舍利弗处。到达后，与尊者舍利弗互相问候。寒暄叙旧后，坐在一旁。坐在一旁的尊者阿难对尊者舍利弗如此说道：
"贤友舍利弗，什么程度上比丘能听闻未闻之法，已闻之法不忘失，先前心所触及之法重新现起，了知未知之义？""尊者阿难是多闻者。请尊者阿难自己说明吧。""那么，贤友舍利弗，请听，善加作意，我将说明。""是的，贤友。"尊者舍利弗回答尊者阿难。尊者阿难如此说道：
"贤友舍利弗，此处比丘学习法——即契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他如所闻、如所学的法详细为他人开示，如所闻、如所学的法详细教导他人诵读，如所闻、如所学的法详细自己诵读，如所闻、如所学的法以心思维、观察、意念。在上座比丘居住的住处——那些多闻、通达阿含、持法、持律、持纲要者的住处，他在那里度过雨安居。他适时前往亲近他们，询问请教：'尊者，这是什么？这有何义？'那些上座为他开显未开显的，阐明未阐明的，在种种令生疑惑之法上为他断除疑惑。贤友舍利弗，如是程度上比丘能听闻未闻之法，已闻之法不忘失，先前心所触及之法重新现起，了知未知之义。"
"贤友，真是稀有！贤友，真是未曾有！尊者阿难说得多么好啊！我们认为尊者阿难具备这六种法。因为尊者阿难学习法——即契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。尊者阿难如所闻、如所学的法详细为他人开示，尊者阿难如所闻、如所学的法详细教导他人诵读，尊者阿难如所闻、如所学的法详细自己诵读，尊者阿难如所闻、如所学的法以心思维、观察、意念。尊者阿难在上座比丘居住的住处——那些多闻、通达阿含、持法、持律、持纲要者的住处度过雨安居。尊者阿难适时前往亲近他们，询问请教：'尊者，这是什么？这有何义？'那些上座为尊者阿难开显未开显的，阐明未阐明的，在种种令生疑惑之法上为他断除疑惑。"第九\
10\ 刹帝利经

52. Atha kho jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

‘‘Khattiyā , bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā’’ti.

‘‘Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā’’ti.

‘‘Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā’’ti.

‘‘Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapatībhinivesā issariyapariyosānā’’ti.

‘‘Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā’’ti.

‘‘Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā [akiñcanābhinivesā (syā. ka.)] nibbānapariyosānā’’ti.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti…pe… gahapatīnampi bhavaṃ gotamo jānāti… itthīnampi bhavaṃ gotamo jānāti… corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

11. Appamādasuttaṃ

53. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca –

‘‘Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti? ‘‘Atthi kho, brāhmaṇa , eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti.

‘‘Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti? ‘‘Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’.

‘‘Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.) a. ni. 10.15; ma. ni. 

52\ 这时，婆罗门生漏刹尼前往世尊处。到达后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的婆罗门生漏刹尼对世尊如此说道：
"尊者乔达摩，刹帝利以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，刹帝利以财富为目的，以智慧为思虑，以力量为立足，以大地为专注，以主权为究竟。"
"尊者乔达摩，婆罗门又以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，婆罗门以财富为目的，以智慧为思虑，以咒语为立足，以祭祀为专注，以梵天界为究竟。"
"尊者乔达摩，居士又以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，居士以财富为目的，以智慧为思虑，以技艺为立足，以事业为专注，以事业完成为究竟。"
"尊者乔达摩，女人又以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，女人以男人为目的，以装饰为思虑，以子女为立足，以无敌为专注，以主权为究竟。"
"尊者乔达摩，盗贼又以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，盗贼以掠夺为目的，以隐匿为思虑，以武器为立足，以黑暗为专注，以不被发现为究竟。"
"尊者乔达摩，沙门又以什么为目的，以什么为思虑，以什么为立足，以什么为专注，以什么为究竟？""婆罗门，沙门以忍辱温和为目的，以智慧为思虑，以戒行为立足，以无所有为专注，以涅槃为究竟。"
"稀有啊，尊者乔达摩！未曾有啊，尊者乔达摩！尊者乔达摩知道刹帝利的目的、思虑、立足、专注和究竟。尊者乔达摩知道婆罗门的⋯⋯知道居士的⋯⋯知道女人的⋯⋯知道盗贼的⋯⋯知道沙门的目的、思虑、立足、专注和究竟。殊胜啊，尊者乔达摩⋯⋯请尊者乔达摩记我为优婆塞，从今日起终生皈依。"第十\
11\ 不放逸经
53\ 这时，一位婆罗门前往世尊处。到达后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的那位婆罗门对世尊如此说道：
"尊者乔达摩，是否有一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益？""婆罗门，确有一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益。"
"尊者乔达摩，什么是这一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益？""婆罗门，不放逸是这一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益。"
"婆罗门，譬如一切陆行[动物]⋯⋯

1.300] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko.

‘‘Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; evamevaṃ kho, brāhmaṇa …pe….

‘‘Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ [babbajalāyako babbajaṃ (sī. pī.)] lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; evamevaṃ kho, brāhmaṇa…pe….

‘‘Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; evamevaṃ kho, brāhmaṇa…pe….

‘‘Seyyathāpi, brāhmaṇa, ye keci khuddarājāno [kuḍḍarājāno (sī. syā. aṭṭha.), kuddarājāno (pī.) a. ni. 10.15] sabbete rañño cakkavattissa anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, brāhmaṇa…pe….

‘‘Seyyathāpi , brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko.

‘‘Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti.

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Ekādasamaṃ.

12. Dhammikasuttaṃ



我继续直译：
的足迹，所有这些都包含在象足之中；象足被称为其中最大。同样地，婆罗门，不放逸是这一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益。
婆罗门，譬如重阁楼的所有椽木，都朝向屋顶，倾向屋顶，汇集于屋顶，屋顶被称为其中最高；同样地，婆罗门⋯⋯
婆罗门，譬如割草人割了草，抓住草梢抖动、摇动、清理；同样地，婆罗门⋯⋯
婆罗门，譬如芒果串被切断茎时，所有依附于茎的芒果都随之而去；同样地，婆罗门⋯⋯
婆罗门，譬如所有小王都是转轮王的随从，转轮王被称为其中最胜；同样地，婆罗门⋯⋯
婆罗门，譬如所有星辰的光明，都不及月光的十六分之一，月光被称为其中最胜。同样地，婆罗门，不放逸是这一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益。
婆罗门，这就是那一法，若修习、多修，能掌握两种利益——现法的利益和来世的利益。"
"殊胜啊，尊者乔达摩！殊胜啊，尊者乔达摩！⋯⋯请尊者乔达摩记我为优婆塞，从今日起终生皈依。"第十一\
12\ 法经

54. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu. Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti [na saṇṭhahanti (sī.)], riñcanti āvāsaṃ.

Atha kho jātibhūmakānaṃ [jātibhūmikānaṃ (syā. pī. ka.)] upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti , na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā’’ti.

Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṃ te idha vāsenā’’ti. Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi. Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.

Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā’’ti.

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṃ te idha vāsenā’’ti. Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi . Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.


54\ 一时，世尊住在王舍城（今印度拉杰格尔）灵鹫山。那时，尊者法施住在故乡的住处，在故乡的七处住所都是如此。在那里，尊者法施以言语呵斥、辱骂、伤害、刺激、激怒来访的比丘们。那些来访的比丘被尊者法施以言语呵斥、辱骂、伤害、刺激、激怒时就离开，不愿停留，舍弃住所。
这时，故乡的优婆塞们想到："我们以衣服、饮食、住处、医药等必需品供养比丘僧团。然而来访的比丘们却离开，不愿停留，舍弃住所。是什么原因，什么缘由，使得来访的比丘们离开，不愿停留，舍弃住所呢？"于是故乡的优婆塞们想到："这位尊者法施以言语呵斥、辱骂、伤害、刺激、激怒来访的比丘们。那些来访的比丘被尊者法施以言语呵斥、辱骂、伤害、刺激、激怒时就离开，不愿停留，舍弃住所。我们不如让尊者法施离开吧。"
于是故乡的优婆塞们前往尊者法施处。到达后，对尊者法施如此说道："尊者，请尊者法施离开这个住处，你在这里住得够了。"于是尊者法施离开那个住处去了另一个住处。在那里，尊者法施也以言语呵斥、辱骂、伤害、刺激、激怒来访的比丘们。那些来访的比丘被尊者法施以言语呵斥、辱骂、伤害、刺激、激怒时就离开，不愿停留，舍弃住所。
这时，故乡的优婆塞们想到："我们以衣服、饮食、住处、医药等必需品供养比丘僧团。然而来访的比丘们却离开，不愿停留，舍弃住所。是什么原因，什么缘由，使得来访的比丘们离开，不愿停留，舍弃住所呢？"于是故乡的优婆塞们想到："这位尊者法施以言语呵斥、辱骂、伤害、刺激、激怒来访的比丘们。那些来访的比丘被尊者法施以言语呵斥、辱骂、伤害、刺激、激怒时就离开，不愿停留，舍弃住所。我们不如让尊者法施离开吧。"
于是故乡的优婆塞们前往尊者法施处。到达后，对尊者法施如此说道："尊者，请尊者法施离开这个住处，你在这里住得够了。"于是尊者法施离开那个住处又去了另一个住处。在那里，尊者法施也以言语呵斥、辱骂、伤害、刺激、激怒来访的比丘们。那些来访的比丘被尊者法施以言语呵斥、辱骂、伤害、刺激、激怒时就离开，不愿停留，舍弃住所。


Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti , na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati…pe… . Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. Atha kho āyasmato dhammikassa etadahosi – ‘‘pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi. Kahaṃ nu kho dāni gacchāmī’’ti? Atha kho āyasmato dhammikassa etadahosi – ‘‘yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyya’’nti.

Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi. Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca – ‘‘handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī’’ti? ‘‘Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. ‘‘Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi’’.

‘‘Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. Te atīradakkhiṇiyā [atīradassaniyā (syā.), atīradassiyā (ka.)] nāvāya tīradassiṃ sakuṇaṃ muñcanti. So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ. Sace so samantā tīraṃ passati, tathāgatakova [tathāgato (ka.) dī. ni. 

这时，故乡的优婆塞们想到："我们以衣服、饮食、住处、医药等必需品供养比丘僧团。然而来访的比丘们却离开，不愿停留，舍弃住所。是什么原因，什么缘由，使得来访的比丘们离开，不愿停留，舍弃住所呢？"于是故乡的优婆塞们想到："这位尊者法施以言语呵斥⋯⋯我们不如让尊者法施离开故乡的所有七处住所吧。"于是故乡的优婆塞们前往尊者法施处。到达后，对尊者法施如此说道："尊者，请尊者法施离开故乡的所有七处住所。"这时尊者法施想到："我被故乡的优婆塞们驱逐出故乡的所有七处住所。现在我该去哪里呢？"于是尊者法施想到："我不如去见世尊。"
于是尊者法施拿起衣钵往王舍城去。渐次到达王舍城灵鹫山，前往世尊处。到达后，礼敬世尊，坐在一旁。世尊对坐在一旁的尊者法施如此说道："来吧，婆罗门法施，你从哪里来？""大德，我被故乡的优婆塞们驱逐出故乡的所有七处住所。""够了，婆罗门法施，这对你有什么关系呢？他们从这里那里驱逐你，你被从这里那里驱逐后就来到我这里。"
"婆罗门法施，从前有航海商人带着一只能见岸的鸟乘船入海。当船看不见岸时，他们放飞那只能见岸的鸟。它飞向东方，飞向西方，飞向北方，飞向南方，飞向上方，飞向四维。如果它看见周围有岸，就这样[回来]；

1.497 passitabbaṃ] hoti. Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati. Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi.

‘‘Bhūtapubbaṃ , brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ. Suppatiṭṭhassa kho pana , brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṃ; seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā [migapakkhino (sī. syā. pī.)] paribhuñjanti. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ [na ca puna (ka.)] aññamaññassa phalāni hiṃsanti.

‘‘Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yāva pāpo manusso [yāva pāpamanusso (syā.), yāvatā pāpamanusso (ka.)], yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yaṃnūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti. Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.

‘‘Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti? Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. ka.)], yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi [pātesi (sī. pī.)] ummūlamakāsi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi.

‘‘Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca – ‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti? ‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti? ‘Kathaṃ pana, mārisa , rukkho rukkhadhamme ṭhito hotī’ti? ‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi [anabhiraddhi (sī.)] vā karaṇīyā. Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. ‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā [siyāpi (sī. pī.)] te bhavanaṃ yathāpure’ti? ‘Ṭhassāmahaṃ, [tiṭṭheyyāmahaṃ (syā.)] mārisa , rukkhadhamme, hotu me bhavanaṃ yathāpure’’’ti.


如果它看不见周围有岸，就会返回那艘船。同样地，婆罗门法施，他们从这里那里驱逐你，你被从这里那里驱逐后就来到我这里。
婆罗门法施，从前俱卢王有一棵名叫善住的尼拘律树王，有五个树枝，树荫清凉宜人。婆罗门法施，这善住尼拘律树王覆盖十二由旬，根系延伸五由旬。婆罗门法施，这善住尼拘律树王结的果实如此之大，像阿拉克锅那么大。果实如此美味，如纯净的蜂蜜。婆罗门法施，这善住尼拘律树王的一个树干为国王和后宫所用，一个树干为军队所用，一个树干为城邑乡村所用，一个树干为沙门婆罗门所用，一个树干为野兽所用。婆罗门法施，这善住尼拘律树王的果实无人守护，人们也不互相伤害对方的果实。
这时，婆罗门法施，有一个人吃了善住尼拘律树王的果实到饱后，折断树枝离去。这时，婆罗门法施，住在善住尼拘律树王中的天神想到："真是稀有，真是未曾有！多么邪恶的人啊！竟然吃了善住尼拘律树王的果实到饱后，还折断树枝离去，不如让善住尼拘律树王以后不再结果。"于是，婆罗门法施，善住尼拘律树王以后就不再结果。
这时，婆罗门法施，俱卢王前往帝释天王处。到达后，对帝释天王如此说道："尊者，你知道善住尼拘律树王不结果了吗？"这时，婆罗门法施，帝释天王施展神通，令强风暴雨来袭，将善住尼拘律树王连根拔起。这时，婆罗门法施，住在善住尼拘律树王中的天神悲伤、不悦、泪流满面、哭泣，站在一旁。
这时，婆罗门法施，帝释天王前往住在善住尼拘律树王中的天神处。到达后，对住在善住尼拘律树王中的天神如此说道："天神，你为何悲伤、不悦、泪流满面、哭泣，站在一旁？""尊者，因为强风暴雨来袭，将我的住处连根拔起。""天神，你是否遵循树法时，强风暴雨来袭，将你的住处连根拔起？""尊者，树如何遵循树法？""天神，在此，需要根的人取根，需要树皮的人取树皮，需要树叶的人取树叶，需要花的人取花，需要果实的人取果实。天神对此不应不满或不欢喜。天神，如是树遵循树法。""尊者，我确实未遵循树法时，强风暴雨来袭，将我的住处连根拔起。""天神，如果你遵循树法，你的住处可能会如从前一样。""尊者，我将遵循树法，愿我的住处如从前一样。"


‘‘Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāri (syā. ka.)], yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ. Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti? ‘‘Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī’’ti? ‘‘Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī’’ti. ‘‘Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti.

[a. ni. 7.66; 

这时，婆罗门法施，帝释天王施展神通，令强风暴雨来袭，将善住尼拘律树王扶起，使其根系完好。同样地，婆罗门法施，你是否遵循沙门法时，被故乡的优婆塞们驱逐出故乡的所有七处住所？""大德，沙门如何遵循沙门法？""在此，婆罗门法施，沙门对呵斥者不呵斥回去，对激怒者不激怒回去，对争吵者不争吵回去。婆罗门法施，如是沙门遵循沙门法。""大德，我确实未遵循沙门法时，被故乡的优婆塞们驱逐出故乡的所有七处住所。"
[增支部7.66;


7.73] ‘‘Bhūtapubbaṃ , brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

‘‘Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi… kuddālako nāma satthā ahosi… hatthipālo nāma satthā ahosi… jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

‘‘Taṃ kiṃ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ [evarūpaṃ khantaṃ (syā.)] vadāmi, yathāmaṃ sabrahmacārīsu. Tasmātiha, brāhmaṇa dhammika , evaṃ sikkhitabbaṃ – ‘na no samasabrahmacārīsu [na no āmasabrahmacārīsu (syā.), na no sabrahmacārīsu (sī. pī.)] cittāni paduṭṭhāni bhavissantī’’’ti. Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.

‘‘Sunetto mūgapakkho ca, aranemi ca brāhmaṇo;

Kuddālako ahu satthā, hatthipālo ca māṇavo.

‘‘Jotipālo ca govindo, ahu sattapurohito;

Ahiṃsakā [abhisekā (syā.)] atītaṃse, cha satthāro yasassino.

‘‘Nirāmagandhā karuṇedhimuttā [vimuttā (sī. syā. pī.)], kāmasaṃyojanātigā [kāmasaṃyojanātitā (syā.)];

Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ [ahu (bahūsu), ahū (ka. sī.)].

‘‘Ahesuṃ sāvakā tesaṃ, anekāni satānipi;

Nirāmagandhā karuṇedhimuttā, kāmasaṃyojanātigā;

Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ [ahu (bahūsu), ahū (ka. sī.)].

‘‘Yete isī bāhirake, vītarāge samāhite;

Paduṭṭhamanasaṅkappo, yo naro paribhāsati;

Bahuñca so pasavati, apuññaṃ tādiso naro.

‘‘Yo cekaṃ diṭṭhisampannaṃ, bhikkhuṃ buddhassa sāvakaṃ;

Paduṭṭhamanasaṅkappo , yo naro paribhāsati;

Ayaṃ tato bahutaraṃ, apuññaṃ pasave naro.

‘‘Na sādhurūpaṃ āsīde, diṭṭhiṭṭhānappahāyinaṃ;

Sattamo puggalo eso, ariyasaṅghassa vuccati.

‘‘Avītarāgo kāmesu, yassa pañcindriyā mudū;

Saddhā sati ca vīriyaṃ, samatho ca vipassanā.

‘‘Tādisaṃ bhikkhumāsajja, pubbeva upahaññati;

Attānaṃ upahantvāna, pacchā aññaṃ vihiṃsati.

‘‘Yo ca rakkhati attānaṃ, rakkhito tassa bāhiro;

Tasmā rakkheyya attānaṃ, akkhato paṇḍito sadā’’ti. dvādasamaṃ;

Dhammikavaggo pañcamo.

Tassuddānaṃ –

Nāgamigasālā iṇaṃ, cundaṃ dve sandiṭṭhikā duve;

Khemaindriya ānanda, khattiyā appamādena dhammikoti.

Paṭhamapaṇṇāsakaṃ samattaṃ.



[7.73] "婆罗门法施，从前有一位名叫善胜的导师，是一位离欲的外道师。婆罗门法施，这位善胜导师有数百位弟子。善胜导师为弟子们宣说与梵天共住之法。婆罗门法施，当善胜导师宣说与梵天共住之法时，那些心不欢喜的人，身坏命终后往生恶趣、苦趣、堕处、地狱。那些心生欢喜的人，身坏命终后往生善趣、天界。
婆罗门法施，从前有一位名叫哑默的导师⋯⋯有一位名叫无轮的导师⋯⋯有一位名叫锄头的导师⋯⋯有一位名叫象护的导师⋯⋯有一位名叫光护的导师，是一位离欲的外道师。婆罗门法施，这位光护导师有数百位弟子。光护导师为弟子们宣说与梵天共住之法。婆罗门法施，当光护导师宣说与梵天共住之法时，那些心不欢喜的人，身坏命终后往生恶趣、苦趣、堕处、地狱。那些心生欢喜的人，身坏命终后往生善趣、天界。
婆罗门法施，你认为如何？若有人以恶心呵斥、辱骂这六位离欲的外道师及其数百随从弟子僧团，他会造作许多不善业吗？""是的，大德。""婆罗门法施，若有人以恶心呵斥、辱骂这六位离欲的外道师及其数百随从弟子僧团，他确实会造作许多不善业。但若有人以恶心呵斥、辱骂一位具正见的人，他造作的不善业会更多。为什么呢？婆罗门法施，我不说在此以外还有如同对同梵行者那样的忍辱。因此，婆罗门法施，应当如此学习：'我们对同梵行者不应生起恶心。'婆罗门法施，你应当如此学习。"
"善胜与哑默，以及婆罗门无轮；
锄头为导师，象护为年少。
光护与牧牛者，为七代祭司；
无害于过去，六位有名声导师。
离欲而慈悲，超越欲结缚；
去除对欲贪，得生于梵界。
他们有弟子，数以百计多；
离欲而慈悲，超越欲结缚；
去除对欲贪，得生于梵界。
若人对此等，离欲定外仙；
起恶意思惟，出言来辱骂；
如是造恶业，其人得甚多。
若对一具足，正见佛弟子；
起恶意思惟，出言来辱骂；
此人所造作，恶业更甚多。
莫侵善人相，已断见处者；
此第七补特伽罗，称为圣僧伽。
未离欲贪者，五根已柔软；
信念与精进，止观皆具足。
若害如是比丘，先自受伤害；
自害己之后，复去伤害他。
若人护自己，外在亦受护；
是故智者当，常护己无损。"第十二\
法施品第五\
其摄颂：
龙与鹿林债，准陀二现见；
吉祥根阿难，刹帝不放逸法施。
第一五十经完。

2. Dutiyapaṇṇāsakaṃ

2\ 第二五


