6. Mahāvaggo

1. Soṇasuttaṃ



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6. 大品
1. 搜那经
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55.[mahāva. 243 āgataṃ] Evaṃ , me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya’’nti.

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evamevaṃ kho – gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca –

‘‘Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā [bhoge (mahāva. 243)] ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya’’’nti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto [āgārikabhūto (syā.), agārikabhūto (mahāva. 243)] vīṇāya tantissare’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ kho – sītavane antarahito gijjhakūṭe pabbate pāturahosi.

Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṃ ahosi.

Atha kho āyasmato soṇassa arahattappattassa etadahosi – ‘‘yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyya’’nti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca –

‘‘Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto [abyāpajjhādhimutto (ka.) mahāva. 244 passitabbaṃ] hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.


我来为您直译这段巴利文经文。这是来自《搜那经》的内容：
55. 如是我闻：一时，世尊住在王舍城（现在的拉杰吉尔）耆阇崛山。那时，尊者搜那住在王舍城的尸多林。尔时，尊者搜那独处静坐时，心中生起如是思惟："凡是世尊的弟子中精进修行者，我是其中之一。然而我的心尚未从诸漏中解脱，而我家中尚有财富，我能享用财富并行善。我是否应该舍弃学处，还俗享用财富并修福呢？"
尔时，世尊知道尊者搜那心中所想，犹如力士伸展弯曲的手臂或弯曲伸展的手臂那样迅速，从耆阇崛山消失，出现在尸多林尊者搜那面前。世尊坐在备好的座位上。尊者搜那礼敬世尊后，坐在一旁。世尊对坐在一旁的尊者搜那说：
"搜那，你独处静坐时，是否心中生起如是思惟：'凡是世尊的弟子中精进修行者，我是其中之一。然而我的心尚未从诸漏中解脱，而我家中尚有财富，我能享用财富并行善。我是否应该舍弃学处，还俗享用财富并修福呢？'"
"是的，世尊。"
"搜那，你认为如何，你过去在家时善于琵琶调音吗？""是的，世尊。"
"搜那，你认为如何，当琵琶弦过紧时，琵琶能否发出悦耳的声音或便于操作？""不能，世尊。"
"搜那，你认为如何，当琵琶弦过松时，琵琶能否发出悦耳的声音或便于操作？""不能，世尊。"
"搜那，当琵琶弦既不过紧也不过松，保持适中时，琵琶能否发出悦耳的声音或便于操作？""能，世尊。"
"同样地，搜那，过分精进会导致掉举，过分松弛会导致懈怠。因此，搜那，你应当确立精进平衡，认识诸根平衡，并且把握其相。""是的，世尊。"尊者搜那回答世尊。世尊以此教诫教导尊者搜那后，犹如力士伸展弯曲的手臂或弯曲伸展的手臂那样迅速，从尸多林消失，出现在耆阇崛山。
此后，尊者搜那确立了精进平衡，认识了诸根平衡，并把握了其相。尔后，尊者搜那独处、远离、不放逸、精勤、专注地安住，不久即－为此族姓子正确地从在家出家成为无家者－证得了梵行的无上究竟。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者搜那成为阿罗汉之一。
尔时，尊者搜那证得阿罗汉后，心想："我应当去见世尊，在世尊面前记说解脱。"于是尊者搜那前往世尊处，礼敬世尊后，坐在一旁。坐在一旁的尊者搜那对世尊说：
"世尊，那位比丘是阿罗汉，诸漏已尽，所作已办，放下重担，达到目标，断尽有结，正确地解脱，他确立六处：确立于出离、确立于远离、确立于无恼害、确立于爱尽、确立于取尽、确立于无痴。"


‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti . Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.

‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.

‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.

‘‘Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.

‘‘Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.

‘‘Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.

‘‘Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ [āpātaṃ (ka.)] āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati . Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi…pe… atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī’’ti.

‘‘Nekkhammaṃ adhimuttassa, pavivekañca cetaso;

Abyāpajjādhimuttassa, upādānakkhayassa ca.

‘‘Taṇhākkhayādhimuttassa , asammohañca cetaso;

Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.

‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;

Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.

‘‘Selo yathā ekagghano, vātena na samīrati;

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

‘‘Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;

Ṭhitaṃ cittaṃ vippamuttaṃ [vimutañca (ka.) mahāva. 244; kathā. 266], vayañcassānupassatī’’ti. paṭhamaṃ;

2. Phaggunasuttaṃ



"世尊，或许有某位尊者会这样想：'这位尊者必定仅仅依靠纯粹的信仰而确立于出离。'世尊，但不应如此看待。漏尽的比丘，所作已办，无事可作，不见自己有任何应作之事，由于贪欲灭尽而离贪故确立于出离，由于嗔恚灭尽而离嗔故确立于出离，由于愚痴灭尽而离痴故确立于出离。
世尊，或许有某位尊者会这样想：'这位尊者必定是渴求利养、恭敬、称赞而确立于远离。'世尊，但不应如此看待。漏尽的比丘，所作已办，无事可作，不见自己有任何应作之事，由于贪欲灭尽而离贪故确立于远离，由于嗔恚灭尽而离嗔故确立于远离，由于愚痴灭尽而离痴故确立于远离。
世尊，或许有某位尊者会这样想：'这位尊者必定是执着于戒禁取而确立于无恼害。'世尊，但不应如此看待。漏尽的比丘，所作已办，无事可作，不见自己有任何应作之事，由于贪欲灭尽而离贪故确立于无恼害，由于嗔恚灭尽而离嗔故确立于无恼害，由于愚痴灭尽而离痴故确立于无恼害。
由于贪欲灭尽而离贪故确立于爱尽，由于嗔恚灭尽而离嗔故确立于爱尽，由于愚痴灭尽而离痴故确立于爱尽。
由于贪欲灭尽而离贪故确立于取尽，由于嗔恚灭尽而离嗔故确立于取尽，由于愚痴灭尽而离痴故确立于取尽。
由于贪欲灭尽而离贪故确立于无痴，由于嗔恚灭尽而离嗔故确立于无痴，由于愚痴灭尽而离痴故确立于无痴。
世尊，对于如是正确解脱心的比丘，即使强烈的可见色现于眼前，也不能占据其心。其心保持不染、稳固、达到不动，并且观察其灭。即使强烈的可闻声...可嗅香...可尝味...可触境...可知法现于意前，也不能占据其心。其心保持不染、稳固、达到不动，并且观察其灭。世尊，就如一座坚实的山岩，无裂缝、无孔洞、一整块。即使从东方来强烈的风雨，也不能使它动摇、震动、摇晃；即使从西方...从北方...从南方来强烈的风雨，也不能使它动摇、震动、摇晃。同样地，世尊，对于如是正确解脱心的比丘，即使强烈的可见色现于眼前，也不能占据其心。其心保持不染、稳固、达到不动，并且观察其灭。即使强烈的可闻声...可嗅香...可尝味...可触境...可知法现于意前，也不能占据其心。其心保持不染、稳固、达到不动，并且观察其灭。"
[以下为偈颂：]
"确立心于出离，及心向于远离，
确立于无恼害，及于诸取尽。
确立于爱灭尽，及心向无迷惑，
见诸处生起已，其心正解脱。
彼正解脱者，比丘心寂静，
无复积累事，应作皆已办。
如一整块岩，不为风所动，
如是色声味，香触等一切。
可意不可意，不能动如是，
心住解脱中，观察其灭尽。"
第一
2. 跋群那经

56. Tena kho pana samayena āyasmā phagguno [phegguno (ka.), phagguṇo (sī. syā.)] ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante , bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcopi (sī. syā. pī.), saṃ + dhū + ī = samadhosi]. Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca – ‘‘alaṃ, phagguna, mā tvaṃ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca –

‘‘Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me , bhante , khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

‘‘Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. pī.)] abhimattheyya [abhimaṭṭheyya (syā.)]; evamevaṃ kho me, bhante, adhimattā vātā muddhani [hananti (sī. pī.), ohananti (syā.)] ūhananti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

‘‘Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

‘‘Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

‘‘Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti. Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū’’ti.

‘‘Kiṃ hānanda, phaggunassa [pheggunassa ānanda (ka.)] bhikkhuno indriyāni na vippasīdissanti! Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.

‘‘Chayime, ānanda, ānisaṃsā kālena dhammassavane [dhammasavaṇe (sī.)] kālena atthupaparikkhāya. Katame cha? Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane.


56. 当时，尊者跋群那病重，痛苦，病情危急。尔时，尊者阿难前往世尊处，礼敬世尊后，坐在一旁。坐在一旁的尊者阿难对世尊说："世尊，尊者跋群那病重，痛苦，病情危急。世尊，请世尊出于慈悲，前往尊者跋群那处。"世尊以沉默表示同意。
尔后，世尊在傍晚时分，从禅坐中起来，前往尊者跋群那处。尊者跋群那远远地看见世尊走来，就想在床上动一动。世尊对尊者跋群那说："够了，跋群那，你不要在床上动。这里有他人准备的座位，我将坐在那里。"世尊坐在准备好的座位上。坐下后，世尊对尊者跋群那说：
"跋群那，你还能忍受吗？还能维持吗？痛苦的感受是在减退而不是增加吗？是否显示减退而不是增加？""世尊，我不能忍受，不能维持。剧烈的痛苦在增加而不是减退，显示增加而不是减退。"
"世尊，就像强壮的人用锐利的尖刀刺入头部，同样地，世尊，极度的风气冲击我的头部。我不能忍受，不能维持。剧烈的痛苦在增加而不是减退，显示增加而不是减退。"
"世尊，就像强壮的人用坚韧的皮带缠紧头部，同样地，世尊，我头部极度地疼痛。我不能忍受，不能维持。剧烈的痛苦在增加而不是减退，显示增加而不是减退。"
"世尊，就像熟练的屠牛者或其学徒用锋利的屠牛刀剖开腹部，同样地，世尊，极度的风气剖割我的腹部。我不能忍受，不能维持。剧烈的痛苦在增加而不是减退，显示增加而不是减退。"
"世尊，就像两个强壮的人抓住一个较弱的人的双臂，在炭火坑上烤炙，同样地，世尊，我身体极度发烧。我不能忍受，不能维持。剧烈的痛苦在增加而不是减退，显示增加而不是减退。"于是世尊以法语开示、劝导、鼓励、令其欢喜后，从座起而离去。
尔后，尊者跋群那在世尊离去不久后命终。在他临终时，诸根变得明净。后来，尊者阿难前往世尊处，礼敬世尊后，坐在一旁。坐在一旁的尊者阿难对世尊说："世尊，尊者跋群那在世尊离去不久后命终。在他临终时，诸根变得明净。"
"阿难，跋群那比丘的诸根为什么不会明净呢！阿难，跋群那比丘的心尚未从五下分结中解脱。但听闻那法教后，他的心从五下分结中解脱了。
阿难，适时听法、适时思惟义理有六种利益。是哪六种？阿难，在此，比丘的心尚未从五下分结中解脱。他在临终时得见如来。如来为他说法，开始善、中间善、结尾善，有义有文，宣说完整清净的梵行。他听闻那法教后，心从五下分结中解脱。阿难，这是适时听法的第一种利益。"


‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho [no ca kho (ka.)] labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane.

‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya.

‘‘Idhānanda , bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane.

‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane.

‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā’’ti. Dutiyaṃ.

3. Chaḷabhijātisuttaṃ



"再者，阿难，比丘的心尚未从五下分结中解脱。他在临终时虽然不得见如来，但得见如来的弟子。如来的弟子为他说法，开始善、中间善、结尾善，有义有文，宣说完整清净的梵行。他听闻那法教后，心从五下分结中解脱。阿难，这是适时听法的第二种利益。
再者，阿难，比丘的心尚未从五下分结中解脱。他在临终时既不得见如来，也不得见如来的弟子；但他心中思维、推敲、省察其所闻所学之法。当他心中思维、推敲、省察其所闻所学之法时，心从五下分结中解脱。阿难，这是适时思惟义理的第三种利益。
再者，阿难，比丘的心已从五下分结中解脱，但在无上的灭依上心尚未解脱。他在临终时得见如来。如来为他说法，开始善、中间善...宣说梵行。他听闻那法教后，心在无上的灭依上解脱。阿难，这是适时听法的第四种利益。
再者，阿难，比丘的心已从五下分结中解脱，但在无上的灭依上心尚未解脱。他在临终时虽然不得见如来，但得见如来的弟子。如来的弟子为他说法，开始善...宣说清净的梵行。他听闻那法教后，心在无上的灭依上解脱。阿难，这是适时听法的第五种利益。
再者，阿难，比丘的心已从五下分结中解脱，但在无上的灭依上心尚未解脱。他在临终时既不得见如来，也不得见如来的弟子；但他心中思维、推敲、省察其所闻所学之法。当他心中思维、推敲、省察其所闻所学之法时，心在无上的灭依上解脱。阿难，这是适时思惟义理的第六种利益。阿难，这就是适时听法、适时思惟义理的六种利益。"第二
3. 六种阶级经

57. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā – kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.

‘‘Tatridaṃ , bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā.

‘‘Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā.

‘‘Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā .

‘‘Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā .

‘‘Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo.

‘‘Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṃkicco makkhali gosālo. Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā’’ti.

‘‘Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabba’nti. Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.

‘‘Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘katamā cānanda, chaḷabhijātiyo ? Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

‘‘Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule [veṇakule (sabbattha)] vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

‘‘Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.


57. 一时，世尊住在王舍城（现在的拉杰吉尔）耆阇崛山。尔时，尊者阿难前往世尊处，礼敬世尊后，坐在一旁。坐在一旁的尊者阿难对世尊说："世尊，富兰那·迦叶主张六种阶级：主张黑阶级、蓝阶级、红阶级、黄阶级、白阶级、最上白阶级。
其中，世尊，富兰那·迦叶主张黑阶级是：屠羊者、养猪者、捕鸟者、猎鹿者、猎人、渔夫、盗贼、处决盗贼者、狱卒，以及其他从事残酷职业者。
其中，世尊，富兰那·迦叶主张蓝阶级是：比丘和其他主张业论、作用论者。
其中，世尊，富兰那·迦叶主张红阶级是：裸形外道。
其中，世尊，富兰那·迦叶主张黄阶级是：穿白衣的在家居士及裸形外道的在家信徒。
其中，世尊，富兰那·迦叶主张白阶级是：男女邪命外道。
其中，世尊，富兰那·迦叶主张最上白阶级是：难陀·婆蹉、基沙·僧祇支、末伽梨·瞿舍罗。世尊，这是富兰那·迦叶所主张的六种阶级。"
"但是，阿难，全世界都同意富兰那·迦叶主张这六种阶级吗？""不是的，世尊。""阿难，就像有人强迫一个贫穷、无产、困乏的人说：'喂，你必须吃这肉，而且要付钱。'同样地，阿难，富兰那·迦叶在未得到这些沙门婆罗门同意的情况下，主张这六种阶级，如同一个愚笨、无知、不懂场合、不善巧的人一样。"
"阿难，我要主张六种阶级。你要听，要好好作意，我将说明。""是的，世尊。"尊者阿难回答世尊。世尊说道："阿难，什么是六种阶级？阿难，在此，有人生为黑阶级而生起黑法。阿难，在此，有人生为黑阶级而生起白法。阿难，在此，有人生为黑阶级而生起非黑非白的涅槃。阿难，在此，有人生为白阶级而生起黑法。阿难，在此，有人生为白阶级而生起白法。阿难，在此，有人生为白阶级而生起非黑非白的涅槃。
阿难，如何是生为黑阶级而生起黑法？阿难，在此，有人生于卑贱种姓－旃陀罗种姓、猎人种姓、竹匠种姓、车匠种姓、清道夫种姓，贫穷、缺乏饮食，生活困苦，难得衣食。他相貌丑陋，难看，矮小，多病，或瞎眼、或跛脚、或瘸腿、或半身不遂，得不到饮食、衣服、车乘、花鬘、香料、涂香、床座、住所、灯明。他以身行恶行，以语行恶行，以意行恶行。他以身行恶行，以语行恶行，以意行恶行后，身坏命终，生于恶趣、恶道、堕处、地狱。阿难，这就是生为黑阶级而生起黑法。
阿难，如何是生为黑阶级而生起白法？阿难，在此，有人生于卑贱种姓－旃陀罗种姓...得不到床座、住所、灯明。他以身行善行，以语行善行，以意行善行。他以身行善行，以语行善行，以意行善行后，身坏命终，生于善趣天界。阿难，这就是生为黑阶级而生起白法。


‘‘Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… so ca hoti dubbaṇṇo duddasiko okoṭimako . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

‘‘Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

‘‘Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.

‘‘Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda , ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Imā kho, ānanda, chaḷabhijātiyo’’ti. Tatiyaṃ.

4. Āsavasuttaṃ



"阿难，如何是生为黑阶级而生起非黑非白的涅槃？阿难，在此，有人生于卑贱种姓－旃陀罗种姓...他相貌丑陋，难看，矮小。他剃除须发，披着袈裟衣，从在家出家成为无家者。他如是出家后，断除五盖这些污染心、削弱慧力的心垢，在四念处中善立其心，如实修习七觉支，生起非黑非白的涅槃。阿难，这就是生为黑阶级而生起非黑非白的涅槃。
阿难，如何是生为白阶级而生起黑法？阿难，在此，有人生于高贵种姓－刹帝利大富豪家，或婆罗门大富豪家，或居士大富豪家，富有、大财、大富，有丰富的金银，丰富的资具，丰富的财谷。他容貌端正，可爱，美丽，具足最上的肤色，得到饮食、衣服、车乘、花鬘、香料、涂香、床座、住所、灯明。他以身行恶行，以语行恶行，以意行恶行。他以身行恶行，以语行恶行，以意行恶行后，身坏命终，生于恶趣、恶道、堕处、地狱。阿难，这就是生为白阶级而生起黑法。
阿难，如何是生为白阶级而生起白法？阿难，在此，有人生于高贵种姓－刹帝利大富豪家...得到床座、住所、灯明。他以身行善行，以语行善行，以意行善行。他以身行善行，以语行善行，以意行善行后，身坏命终，生于善趣天界。阿难，这就是生为白阶级而生起白法。
阿难，如何是生为白阶级而生起非黑非白的涅槃？阿难，在此，有人生于高贵种姓－刹帝利大富豪家，或婆罗门大富豪家，或居士大富豪家，富有、大财、大富，有丰富的金银，丰富的资具，丰富的财谷。他容貌端正，可爱，美丽，具足最上的肤色，得到饮食、衣服、车乘、花鬘、香料、涂香、床座、住所、灯明。他剃除须发，披着袈裟衣，从在家出家成为无家者。他如是出家后，断除五盖这些污染心、削弱慧力的心垢，在四念处中善立其心，如实修习七觉支，生起非黑非白的涅槃。阿难，这就是生为白阶级而生起非黑非白的涅槃。阿难，这就是六种阶级。"第三
4. 漏经

58. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

Katamehi chahi? Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriya…pe… ghānindriya… jivhindriya… kāyindriya… manindriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya , uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ [ḍaṃsa… siriṃsapasamphassānaṃ (sī. syā. kaṃ. pī) ma. ni. 

58. "诸比丘，具足六法的比丘值得供养、值得款待、值得布施、值得合掌，是世间无上的福田。
是哪六法？诸比丘，在此，比丘对于应以防护断除的漏已经以防护断除了，对于应以受用断除的漏已经以受用断除了，对于应以忍受断除的漏已经以忍受断除了，对于应以远离断除的漏已经以远离断除了，对于应以驱除断除的漏已经以驱除断除了，对于应以修习断除的漏已经以修习断除了。
诸比丘，什么是应以防护断除而已经以防护断除的漏？诸比丘，在此，比丘如理思维后，安住于防护眼根。诸比丘，若不防护眼根而住，会生起烦恼热恼的漏；防护眼根而住，这些烦恼热恼的漏就不会生起。如理思维后，防护耳根...防护鼻根...防护舌根...防护身根...安住于防护意根。诸比丘，若不防护意根而住，会生起烦恼热恼的漏；防护意根而住，这些烦恼热恼的漏就不会生起。诸比丘，这些称为应以防护断除而已经以防护断除的漏。
诸比丘，什么是应以受用断除而已经以受用断除的漏？诸比丘，在此，比丘如理思维后受用衣服－仅为了防护寒冷，防护炎热，防护虻、蚊、风、日、爬虫的触恼，

1.23] paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ’. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ [phāsuvihāro cāti (sī. syā. kaṃ. pī.)]. Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’. Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā’ti. Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Yaṃ hissa, bhikkhave , anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā , vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti.

‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti.

‘‘Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

5. Dārukammikasuttaṃ



"仅为了遮蔽羞处。如理思维后受用食物－不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为了此身住立维持，为了止息伤害，为了资助梵行，我将除去旧的苦受，不生起新的苦受，我将得以生存，无过且安住。如理思维后受用住处－仅为了防护寒冷，防护炎热，防护虻、蚊、风、日、爬虫的触恼，仅为了避免气候的危险和乐于独处。如理思维后受用病缘医药资具－仅为了对治已生起的病苦，为了无苦为上。诸比丘，若不受用则会生起烦恼热恼的漏；如是受用则这些烦恼热恼的漏不会生起。诸比丘，这些称为应以受用断除而已经以受用断除的漏。
诸比丘，什么是应以忍受断除而已经以忍受断除的漏？诸比丘，在此，比丘如理思维后，能忍受寒热、饥渴、虻蚊风日爬虫的触恼，恶语恶言，已生起的身体的苦受，剧烈的、猛利的、辛辣的、不悦的、不适意的、夺命的感受，他成为能忍受的人。诸比丘，若不忍受则会生起烦恼热恼的漏；忍受则这些烦恼热恼的漏不会生起。诸比丘，这些称为应以忍受断除而已经以忍受断除的漏。
诸比丘，什么是应以远离断除而已经以远离断除的漏？诸比丘，在此，比丘如理思维后，远离凶恶的象，远离凶恶的马，远离凶恶的牛，远离凶恶的狗，远离蛇、树桩、荆棘地、深坑、悬崖、污水池、粪坑；如果智者同梵行者会指责他坐在不当的座位，行于不当的境地，亲近恶友，他如理思维后远离那不当的座位、不当的境地和恶友。诸比丘，若不远离则会生起烦恼热恼的漏；远离则这些烦恼热恼的漏不会生起。诸比丘，这些称为应以远离断除而已经以远离断除的漏。
诸比丘，什么是应以驱除断除而已经以驱除断除的漏？诸比丘，在此，比丘如理思维后，不容忍已生起的欲寻，断除、驱除、除灭、令不存在；如理思维后，不容忍已生起的嗔恚寻...已生起的伤害寻...已生起的种种恶不善法，断除、驱除、除灭、令不存在。诸比丘，若不驱除则会生起烦恼热恼的漏；驱除则这些烦恼热恼的漏不会生起。诸比丘，这些称为应以驱除断除而已经以驱除断除的漏。
诸比丘，什么是应以修习断除而已经以修习断除的漏？诸比丘，在此，比丘如理思维后，修习念觉支，依止远离、依止离贪、依止灭尽，趣向舍弃；如理思维后，修习择法觉支...修习精进觉支...修习喜觉支...修习轻安觉支...修习定觉支...修习舍觉支，依止远离、依止离贪、依止灭尽，趣向舍弃。诸比丘，若不修习则会生起烦恼热恼的漏；修习则这些烦恼热恼的漏不会生起。诸比丘，这些称为应以修习断除而已经以修习断除的漏。
诸比丘，具足这六法的比丘值得供养、值得款待、值得布施、值得合掌，是世间无上的福田。"第四
5. 木匠经

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca – ‘‘api nu te, gahapati, kule dānaṃ dīyatī’’ti? ‘‘Dīyati me, bhante, kule dānaṃ. Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī’’ti.

‘‘Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.

‘‘Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

‘‘Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

‘‘Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

‘‘Nemantaniko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

‘‘Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho . Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

‘‘Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

‘‘Iṅgha tvaṃ, gahapati, saṅghe dānaṃ [dānāni (ka.)] dehi. Saṅghe te dānaṃ dadato cittaṃ pasīdissati. So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī’’ti. ‘‘Esāhaṃ, bhante, ajjatagge saṅghe dānaṃ dassāmī’’ti. Pañcamaṃ.

6. Hatthisāriputtasuttaṃ



59. 如是我闻。一时，世尊住在那提迦（砖房）。当时，木匠居士前往世尊处。到达后，礼敬世尊，坐在一旁。世尊对坐在一旁的木匠居士说："居士，你家中有布施吗？""世尊，我家中有布施。对那些住阿兰若、常乞食、着粪扫衣的比丘，他们是阿罗汉或已入阿罗汉道，世尊，我对这样的比丘布施。"
"居士，你是在家人，享受欲乐，住在子女环绕的住所，享用迦尸产的檀香，佩戴花鬘、香料、涂香，接受金银，很难知道这些是阿罗汉或这些已入阿罗汉道。"
"居士，即使是阿兰若比丘，如果他掉举、高慢、轻躁、多言、乱语、失念、不正知、不定、心散乱、诸根不护，因这点他应受呵责。居士，即使是阿兰若比丘，如果他不掉举、不高慢、不轻躁、不多言、不乱语、念现前、正知、入定、心专一、诸根防护，因这点他应受赞叹。
居士，即使是住聚落边的比丘，如果他掉举...因这点他应受呵责。居士，即使是住聚落边的比丘，如果他不掉举...因这点他应受赞叹。
居士，即使是常乞食的比丘，如果他掉举...因这点他应受呵责。居士，即使是常乞食的比丘，如果他不掉举...因这点他应受赞叹。
居士，即使是受请食的比丘，如果他掉举...因这点他应受呵责。居士，即使是受请食的比丘，如果他不掉举...因这点他应受赞叹。
居士，即使是着粪扫衣的比丘，如果他掉举...因这点他应受呵责。居士，即使是着粪扫衣的比丘，如果他不掉举...因这点他应受赞叹。
居士，即使是受持居士衣的比丘，如果他掉举、高慢、轻躁、多言、乱语、失念、不正知、不定、心散乱、诸根不护，因这点他应受呵责。居士，即使是受持居士衣的比丘，如果他不掉举、不高慢、不轻躁、不多言、不乱语、念现前、正知、入定、心专一、诸根防护，因这点他应受赞叹。
来吧，居士，你要布施僧团。布施僧团时，你的心会生信。你以信心，身坏命终后，将生于善趣、天界。""世尊，从今以后，我将布施僧团。"第五
6. 象舍利弗经

60. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti. Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca – ‘‘māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū’’ti. Evaṃ vutte āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – ‘‘māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetu’’nti.

‘‘Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi. Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho [ārāme vā bandho (ka.)] vaje vā oruddho. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti . So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Idha panāvuso, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto [thullaphusitake deve vassante (ka.)] rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ [amukasmiṃ (ka.)] cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.


60. 如是我闻。一时，世尊住在波罗奈（现在的瓦拉纳西）仙人落处的鹿野苑。当时，众多上座比丘在食后从托钵回来，聚集在圆形集会堂，谈论阿毗达摩。在那里，尊者象舍利弗不时插话打断上座比丘们谈论阿毗达摩。这时，尊者大拘絺罗对尊者象舍利弗说："尊者象舍利弗不要在上座比丘们谈论阿毗达摩时不时插话，请尊者象舍利弗等到谈话结束。"说这话时，尊者象舍利弗的同伴比丘们对尊者大拘絺罗说："尊者大拘絺罗不要诃责尊者象舍利弗，尊者象舍利弗是智者，尊者象舍利弗能够与上座比丘们谈论阿毗达摩。"
"贤友们，不知他人心的人很难了解。贤友们，在此，某人只要依止师长或某位值得尊重的同梵行者而住时，就表现得调柔、谦逊、寂静。但当他远离师长、远离值得尊重的同梵行者时，他就与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及外道弟子交际。当他这样交际、亲密、放逸、热衷于谈话而住时，贪欲扰乱他的心。他的心被贪欲扰乱后，就舍弃学处，还俗。
贤友们，就像一头吃谷物的牛被绳子系着或被关在牛栏里。贤友们，如果有人说：'这头吃谷物的牛不会再去吃谷物了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：那头牛会咬断绳子或冲破牛栏，然后再去吃谷物。同样地，贤友们，在此，某人只要依止师长或某位值得尊重的同梵行者而住时，就表现得调柔、谦逊、寂静。但当他远离师长、远离值得尊重的同梵行者时，他就与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及外道弟子交际。当他这样交际、亲密、放逸、热衷于谈话而住时，贪欲扰乱他的心。他的心被贪欲扰乱后，就舍弃学处，还俗。
再者，贤友们，在此，某人离欲...进入并住于初禅。他想：'我得到初禅'，就与比丘...舍弃学处，还俗。贤友们，就像在四衢道上，大雨滴落下来时，会使尘土消失，使泥泞出现。贤友们，如果有人说：'在这四衢道上不会再有尘土出现了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：人们或牛群会经过那四衢道，或风和热会使湿气消失，然后尘土就会再次出现。同样地，贤友们，在此，某人离欲...进入并住于初禅。他想：'我得到初禅'，就与比丘...舍弃学处，还俗。


‘‘Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi , āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Idha panāvuso, ekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

‘‘Idha , panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya…pe… yā uttarāya disāya āgaccheyya… yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.


"再者，贤友们，在此，某人平息寻伺...进入并住于第二禅。他想：'我得到第二禅'，就与比丘...舍弃学处，还俗。贤友们，就像在村落或城镇附近有一个大池塘。大雨滴落时，会使贝壳、砾石消失。贤友们，如果有人说：'在这个池塘里不会再有贝壳、砾石出现了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：人们或牛群会在那池塘里饮水，或风和热会使湿气消失，然后贝壳、砾石就会再次出现。同样地，贤友们，在此，某人平息寻伺...进入并住于第二禅。他想：'我得到第二禅'，就与比丘...舍弃学处，还俗。
再者，贤友们，在此，某人离喜...进入并住于第三禅。他想：'我得到第三禅'，就与比丘...舍弃学处，还俗。贤友们，就像有人吃过美食后，不会想吃隔夜的食物。贤友们，如果有人说：'这个人不会再想吃食物了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：那人吃过美食后，只要那滋味还留在身体里，就不会想吃其他食物。但当那滋味消失时，他就会再想吃食物。同样地，贤友们，在此，某人离喜...进入并住于第三禅。他想：'我得到第三禅'，就与比丘...舍弃学处，还俗。
再者，贤友们，在此，某人断乐断苦...进入并住于第四禅。他想：'我得到第四禅'，就与比丘...舍弃学处，还俗。贤友们，就像在山谷中有一个无风、无波的水池。贤友们，如果有人说：'在这水池中不会再有波浪出现了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：从东方来的强风暴雨会在那水池中掀起波浪。从西方来的...从北方来的...从南方来的强风暴雨会在那水池中掀起波浪。同样地，贤友们，在此，某人断乐断苦...进入并住于第四禅。他想：'我得到第四禅'，就与比丘...舍弃学处，还俗。


‘‘Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi . Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya. Tatra [tattha (sī. pī.)] hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo [ciriḷikāsaddo (sī. syā. kaṃ. pī.)] antaradhāyeyya [antaradhāpeyya (syā. pī. ka.)]. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so , āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī’’ti.

Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – ‘‘kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’’’ti? ‘‘Cetasā ceto paricca vidito me, āvuso – ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’’ti.

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī’’ti. ‘‘Na, bhikkhave, citto ciraṃ sarissati [padissati (ka.)] nekkhammassā’’ti.

Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti. Chaṭṭhaṃ.

7. Majjhesuttaṃ



"再者，贤友们，在此，某人不作意一切相，进入并住于无相心定。他想：'我得到无相心定'，就与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及外道弟子交际。当他这样交际、亲密、放逸、热衷于谈话而住时，贪欲扰乱他的心。他的心被贪欲扰乱后，就舍弃学处，还俗。贤友们，就像国王或大臣率领四支军队行进，在某个林地过夜。在那里，象声、马声、车声、步兵声、锣鼓螺号声中，蟋蟀声消失了。贤友们，如果有人说：'在这林地里不会再有蟋蟀声出现了'，贤友们，他说的对吗？""不对，贤友。""贤友们，确实有这种可能：当国王或大臣离开那林地后，蟋蟀声就会再次出现。同样地，贤友们，在此，某人不作意一切相，进入并住于无相心定。他想：'我得到无相心定'，就与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及外道弟子交际。当他这样交际、亲密、放逸、热衷于谈话而住时，贪欲扰乱他的心。他的心被贪欲扰乱后，就舍弃学处，还俗。"
后来，尊者象舍利弗果然舍弃学处，还俗了。这时，象舍利弗的同伴比丘们前往尊者大拘絺罗处。到达后，对尊者大拘絺罗说："尊者大拘絺罗是以心知他心而了知'象舍利弗能得到这些这些住处定，但会舍弃学处，还俗'呢？还是诸天告知'尊者，象舍利弗能得到这些这些住处定，但会舍弃学处，还俗'呢？""贤友们，我是以心知他心而了知'象舍利弗能得到这些这些住处定，但会舍弃学处，还俗'。诸天也告知我'尊者，象舍利弗能得到这些这些住处定，但会舍弃学处，还俗'。"
这时，象舍利弗的同伴比丘们前往世尊处。到达后，礼敬世尊，坐在一旁。坐在一旁的那些比丘对世尊说："尊者，象舍利弗能得到这些这些住处定，但舍弃学处，还俗了。""诸比丘，象不会长时忆念出离。"
后来，象舍利弗不久就剃除须发，披着袈裟衣，从在家出家成为无家者。这时，尊者象舍利弗独处、远离，不放逸、热诚、专注而住，不久就－为了这善男子正确地从在家出家成为无家者的目的－那无上梵行的完成，在现法中自知、作证、具足而住。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者象舍利弗成为阿罗汉之一。第六
7. 中经

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe –

[cūḷani. tissamitteyyamāṇavapucchā 67] ‘‘Yo ubhonte viditvāna, majjhe mantā na lippati [na limpati (ka.)];

Taṃ brūmi mahāpurisoti, sodha sibbini [sibbani (sī. syā. kaṃ. pī.)] maccagā’’ti.

‘‘Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī’’ti? Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto , phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto [abhijānitvā (ka.)] pariññeyyaṃ parijānanto [parijānitvā (ka.)] diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho āvuso , bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto [sabbatthapi evameva dissati] diṭṭheva dhamme dukkhassantakaro hotī’’ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ. Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu . Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ. ‘‘Kassa nu kho, bhante, subhāsita’’nti? ‘‘Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe –

‘‘Yo ubhonte viditvāna, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, sodha sibbinimaccagā’’ti.


61. 如是我闻。一时，世尊住在波罗奈（现在的瓦拉纳西）仙人落处的鹿野苑。当时，众多上座比丘在食后从托钵回来，聚集在圆形集会堂，生起这样的谈话："贤友们，世尊在彼岸道中弥勒问中说：
'知晓两端后，以慧不著中，
我说他大人，超越此缝线。'
"贤友们，什么是第一端？什么是第二端？什么是中？什么是缝线？"说这话时，一位比丘对上座比丘们说："贤友们，触是第一端，触集是第二端，触灭是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，过去是第一端，未来是第二端，现在是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，乐受是第一端，苦受是第二端，不苦不乐受是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，名是第一端，色是第二端，识是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，六内处是第一端，六外处是第二端，识是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，有身是第一端，有身集是第二端，有身灭是中间，渴爱是缝线；因为渴爱把它缝在各种存在的再生中。贤友们，比丘如此知道应知之法，遍知应遍知之法，知道应知之法并遍知应遍知之法后，在现法中成为苦的终结者。"
说这话时，另一位比丘对上座比丘们说："贤友们，我们每个人都已按各自的理解回答了。贤友们，让我们去见世尊吧；到达后，将此义告知世尊。世尊如何解说，我们就如何受持。""如是，贤友。"上座比丘们回答那位比丘。然后上座比丘们前往世尊处。到达后，礼敬世尊，坐在一旁。坐在一旁的上座比丘们将与所有人的全部谈话告知世尊。"尊者，谁说得好呢？""比丘们，你们都从不同角度说得好，但我在彼岸道中弥勒问中所说的是：
'知晓两端后，以慧不著中，
我说他大人，超越此缝线


‘‘Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho therā bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘phasso kho, bhikkhave, eko anto , phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti. Sattamaṃ.

8. Purisindriyañāṇasuttaṃ

62. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti [cūḷava. 348; a. ni. 



我来为您翻译这段巴利语经文成简体中文：
"你们听着，好好地用心记着；我要说了。""是的，尊者。"长老比丘们如此回答世尊。世尊说道："诸比丘，触是一端，触的生起是第二端，触的止息是中间，渴爱是缝合者；因为渴爱将其缝合以导致各种生存的再生。诸比丘，至此比丘应证知所应证知的，应遍知所应遍知的，当他证知所应证知的、遍知所应遍知的时，即在现法中成为苦的终结者。"第七经。
8. 人根智经
62. 如是我闻：一时，世尊与大比丘僧团一起在拘萨罗国（现今印度北方邦）游行，来到了拘萨罗国的一个名叫檀茶迦帕迦的市镇。那时，世尊离开大道，在一棵树下设座而坐。那些比丘们则进入檀茶迦帕迦镇寻找住处。
那时，尊者阿难陀与众多比丘一起来到阿致罗筏底河（现今印度拉布提河）沐浴身体。在阿致罗筏底河沐浴完毕，上岸后，穿着一件衣服站着晾干身体。这时，有一位比丘走向尊者阿难陀。走近后，对尊者阿难陀如此说道："阿难陀贤友，世尊是否经过全面考虑后才宣说提婆达多：'提婆达多必堕恶道，必堕地狱，住世一劫，无法救度'？"

8.7 passitabbaṃ], udāhu kenacideva pariyāyenā’ti? ‘‘Evaṃ kho panetaṃ, āvuso, bhagavatā byākata’’nti.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno . Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘kiṃ nu kho, āvuso, ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṃ vutte ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ – ‘evaṃ kho panetaṃ, āvuso, bhagavatā byākata’’’nti.

‘‘So vā [so ca (syā.)] kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati! Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; neva tāvāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.

‘‘Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti . Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī’’ti [vibhajantassāti (sī. syā. pī.)]?

‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā . Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.


我来为您翻译这段巴利语文献：
"贤友，这确实是世尊如此宣说的。"
随后，尊者阿难陀走向世尊。走近后，礼敬世尊，坐在一旁。坐在一旁的尊者阿难陀对世尊说道："尊者，我与众多比丘一起来到阿致罗筏底河沐浴身体。在阿致罗筏底河沐浴完毕，上岸后，穿着一件衣服站着晾干身体。这时，尊者，有一位比丘走向我。走近后，对我如此说道：'阿难陀贤友，世尊是否经过全面考虑后才宣说提婆达多：提婆达多必堕恶道，必堕地狱，住世一劫，无法救度？还是有某种特定原因？'当时我，尊者，对那位比丘如此说：'这确实是世尊如此宣说的。'"
"阿难陀，那比丘或是新出家不久的新人，或是愚钝无知的长老。因为我明确宣说的事情，他怎么会产生疑惑呢！阿难陀，我不见其他任何一个人，像提婆达多这样被我经过全面考虑后作出宣说的。阿难陀，只要我还能看到提婆达多有如毫毛尖端般微小的善法，我就不会宣说'提婆达多必堕恶道，必堕地狱，住世一劫，无法救度'。正是因为我看不到提婆达多有如毫毛尖端般微小的善法，所以我才宣说'提婆达多必堕恶道，必堕地狱，住世一劫，无法救度'。
阿难陀，就好比有一个比人还深的粪坑，充满粪便直至边缘。其中有一个人沉没至头顶。有人为了他的利益、福祉和安稳，想要把他从粪坑中拉出来。他绕着粪坑四处寻找，却看不到那人身上有任何如毫毛尖端般未被粪便沾污的地方可以抓住将他拉出。同样地，阿难陀，当我看不到提婆达多有如毫毛尖端般微小的善法时，我才宣说'提婆达多必堕恶道，必堕地狱，住世一劫，无法救度'。阿难陀，你们想听如来解说人根智吗？"
"世尊，现在正是时候；善逝，现在正是时候，请世尊解说人根智。比丘们听闻世尊所说后会受持的。""那么，阿难陀，你听着，好好用心记着；我要说了。""是的，尊者。"尊者阿难陀如此回答世尊。世尊说道：
"阿难陀，在此，我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的善法已消失，不善法现前。但他还有未断绝的善根，从那善根会生起善法。如此这个人将来必定不会退失。'阿难陀，就像完整、未腐烂、未被风日损坏的成熟种子，放在经过良好耕作的肥沃土地上。阿难陀，你知道这些种子必定会生长、发芽、茂盛吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的善法已消失，不善法现前。但他还有未断绝的善根，从那善根会生起善法。如此这个人将来必定不会退失。'阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。


‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati . Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī’’ti.


我来为您翻译这段巴利语文献：
"再者，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的不善法已消失，善法现前。但他还有未断绝的不善根，从那不善根会生起不善法。如此这个人将来必定会退失。'阿难陀，就像完整、未腐烂、未被风日损坏的成熟种子，放在平板石上。阿难陀，你知道这些种子必定不会生长、发芽、茂盛吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的不善法已消失，善法现前。但他还有未断绝的不善根，从那不善根会生起不善法。如此这个人将来必定会退失。'阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。
再者，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人连如毫毛尖端般微小的善法都没有，此人完全具足纯黑的不善法，身坏命终后必定会堕入恶道、恶趣、堕处、地狱。'阿难陀，就像破损、腐烂、被风日损坏的种子，放在经过良好耕作的肥沃土地上。阿难陀，你知道这些种子必定不会生长、发芽、茂盛吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人连如毫毛尖端般微小的善法都没有，此人完全具足纯黑的不善法，身坏命终后必定会堕入恶道、恶趣、堕处、地狱。'阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。"


Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetu’’nti? ‘‘Sakkā, ānandā’’ti bhagavā avoca – ‘‘idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ [sāyanhasamaye (syā. ka.)] sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ [rattipaccūsasamaye (ka.)] sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.


这样说后，尊者阿难陀对世尊说道："尊者，是否能对应这三种人再举出三种相似的人？""可以，阿难陀。"世尊说道："在此，阿难陀，我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的善法已消失，不善法现前。虽然他还有未断绝的善根，但这善根也将完全被根除。如此这个人将来必定会退失。'阿难陀，就像燃烧、炽热、发光的炭火，放在平板石上。阿难陀，你知道这些炭火必定不会增长、发展、扩大吗？""是的，尊者。""或者，阿难陀，就像傍晚时分太阳西下，你知道光明将消失，黑暗将出现吗？""是的，尊者。""或者，阿难陀，就像深夜用餐时分，你知道光明已消失，黑暗已出现吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的善法已消失，不善法现前。虽然他还有未断绝的善根，但这善根也将完全被根除。如此这个人将来必定会退失。'阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。
再者，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的不善法已消失，善法现前。虽然他还有未断绝的不善根，但这不善根也将完全被根除。如此这个人将来必定不会退失。'阿难陀，就像燃烧、炽热、发光的炭火，放在干草堆或木柴堆上。阿难陀，你知道这些炭火必定会增长、发展、扩大吗？""是的，尊者。""或者，阿难陀，就像破晓时分太阳升起，你知道黑暗将消失，光明将出现吗？""是的，尊者。""或者，阿难陀，就像正午用餐时分，你知道黑暗已消失，光明已出现吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道：'这个人既有善法也有不善法。'过后我又以心观察他的心而知道：'这个人的不善法已消失，善法现前。虽然他还有未断绝的不善根，但这不善根也将完全被根除。如此这个人将来必定不会退失。'阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。


‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

‘‘Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo’’ti. Aṭṭhamaṃ.

9. Nibbedhikasuttaṃ

63. ‘‘Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho [kāmānaṃ nirodho (ka.) evaṃ vedanānirodho-iccādīsupi] veditabbo, kāmanirodhagāminī [kāmānaṃ nirodhagāminī (ka.) evaṃ vedanānirodhagāminī-iccādīsupi] paṭipadā veditabbā.

‘‘Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

‘‘Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā , saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.

‘‘Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.

‘‘Kammaṃ , bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.

‘‘Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

‘‘‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ [ma. ni. 1.166; saṃ. ni. 

再者，阿难陀，在此我以心观察某人之心而知道："这个人既有善法也有不善法。"过后我又以心观察他的心而知道："这个人连如毫毛尖端般微小的不善法都没有，此人完全具足纯白无过的善法，必定在现法中般涅槃。"阿难陀，就像冷却、熄灭的炭火，放在干草堆或木柴堆上。阿难陀，你知道这些炭火必定不会增长、发展、扩大吗？""是的，尊者。""同样地，阿难陀，在此我以心观察某人之心而知道："这个人既有善法也有不善法。"过后我又以心观察他的心而知道："这个人连如毫毛尖端般微小的不善法都没有，此人完全具足纯白无过的善法，必定在现法中般涅槃。"阿难陀，如来就是这样以心了知人。阿难陀，如来就是这样以心了知人根智。阿难陀，如来就是这样以心了知未来法的生起。
阿难陀，在前面那三种人中，一个不会退失，一个会退失，一个必定堕恶道地狱。在后面这三种人中，一个会退失，一个不会退失，一个必定般涅槃。"第八经。
9. 通达经
63. "诸比丘，我要为你们说明通达法门。你们听着，好好用心记着；我要说了。""是的，尊者。"那些比丘如此回答世尊。世尊说道：
"诸比丘，什么是通达法门？诸比丘，应当了知诸欲，应当了知诸欲的起源，应当了知诸欲的差别，应当了知诸欲的果报，应当了知诸欲的止息，应当了知导向诸欲止息的道路。
诸比丘，应当了知诸受，应当了知诸受的起源，应当了知诸受的差别，应当了知诸受的果报，应当了知诸受的止息，应当了知导向诸受止息的道路。
诸比丘，应当了知诸想，应当了知诸想的起源，应当了知诸想的差别，应当了知诸想的果报，应当了知诸想的止息，应当了知导向诸想止息的道路。
诸比丘，应当了知诸漏，应当了知诸漏的起源，应当了知诸漏的差别，应当了知诸漏的果报，应当了知诸漏的止息，应当了知导向诸漏止息的道路。
诸比丘，应当了知业，应当了知诸业的起源，应当了知诸业的差别，应当了知诸业的果报，应当了知诸业的止息，应当了知导向诸业止息的道路。
诸比丘，应当了知苦，应当了知苦的起源，应当了知苦的差别，应当了知苦的果报，应当了知苦的止息，应当了知导向苦止息的道路。
'诸比丘，应当了知诸欲，应当了知诸欲的起源，应当了知诸欲的差别，应当了知诸欲的果报，应当了知诸欲的止息，应当了知导向诸欲止息的道路'，这样说时，是基于什么而说的呢？

4.268]? Pañcime, bhikkhave, kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete [te kāmaguṇā nāma nete kāmā (ka.)] ariyassa vinaye vuccanti –

[kathā. 514] ‘‘Saṅkapparāgo purisassa kāmo,

Nete [na te (syā.)] kāmā yāni citrāni loke;

Saṅkapparāgo purisassa kāmo,

Tiṭṭhanti citrāni tatheva loke;

Athettha dhīrā vinayanti chanda’’nti.

‘‘Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? Phasso, bhikkhave, kāmānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.

‘‘Katamo ca, bhikkhave, kāmanirodho? Phassanirodho [phassanirodhā (syā.)], bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto , sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

‘‘Yato kho [yato ca kho (bahūsu)], bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. Kāmā, bhikkhave, veditabbā…pe… kāmanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

‘‘Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? Phasso, bhikkhave, vedanānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, vedanānaṃ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, vedanānaṃ vipāko ? Yaṃ kho, bhikkhave, vediyamāno [vedayamāno (syā. kaṃ.) a. ni. 

这是为什么呢？诸比丘，有这五种欲：眼所识的色，可意的、可爱的、可悦的、可喜的、与欲相应的、诱人的；耳所识的声...鼻所识的香...舌所识的味...身所识的触，可意的、可爱的、可悦的、可喜的、与欲相应的、诱人的。然而，诸比丘，这些并非是欲，在圣者律中，这些被称为欲妙：
"思维贪欲是人之欲，
并非世间种种色相；
思维贪欲是人之欲，
世间色相依旧存在；
智者于此除其欲望。"
诸比丘，什么是诸欲的起源？诸比丘，触是诸欲的起源。
诸比丘，什么是诸欲的差别？诸比丘，色的欲是一种，声的欲是另一种，香的欲又是一种，味的欲又是一种，触的欲又是一种。诸比丘，这称为诸欲的差别。
诸比丘，什么是诸欲的果报？诸比丘，当一个人追求欲望时，相应地生起福分或非福分的自体，这称为诸欲的果报。
诸比丘，什么是诸欲的止息？诸比丘，触的止息即是诸欲的止息。这八圣道就是导向诸欲止息的道路，即：正见、正思维、正语、正业、正命、正精进、正念、正定。
诸比丘，当圣弟子如此了知诸欲，如此了知诸欲的起源，如此了知诸欲的差别，如此了知诸欲的果报，如此了知诸欲的止息，如此了知导向诸欲止息的道路时，他就了知这通达的梵行，了知诸欲的止息。'诸比丘，应当了知诸欲...乃至...应当了知导向诸欲止息的道路'，这样说时，就是基于这个而说的。
'诸比丘，应当了知诸受...乃至...应当了知导向诸受止息的道路'，这样说时，是基于什么而说的呢？诸比丘，有这三种受：乐受、苦受、不苦不乐受。
诸比丘，什么是诸受的起源？诸比丘，触是诸受的起源。
诸比丘，什么是诸受的差别？诸比丘，有依物质的乐受，有不依物质的乐受，有依物质的苦受，有不依物质的苦受，有依物质的不苦不乐受，有不依物质的不苦不乐受。诸比丘，这称为诸受的差别。
诸比丘，什么是诸受的果报？诸比丘，当一个人感受时...

4.233] tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.

‘‘Katamo ca, bhikkhave, vedanānirodho? Phassanirodho [phassanirodhā (syā. kaṃ. ka.)], bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, saññā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

‘‘Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? Phasso, bhikkhave, saññānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu [aññā bhikkhave rūpesu saññā aññā saddesu saññā (ka.) evaṃ sesesupi], aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu . Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāravepakkaṃ [vohāravepakkāhaṃ (syā. pī.), vohārapakkāhaṃ (sī.)], bhikkhave, saññaṃ [saññā (syā. pī.)] vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti [ahosīti (ka.)]. Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.

‘‘Katamo ca, bhikkhave, saññānirodho? Phassanirodho, [phassanirodhā (syā. ka.)] bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.

‘‘Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā [nirayagāminiyā (sī. ka.)], atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

‘‘Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. Āsavā , bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


相应地生起福分或非福分的自体，这称为诸受的果报。
诸比丘，什么是诸受的止息？诸比丘，触的止息即是诸受的止息。这八圣道就是导向诸受止息的道路，即：正见...乃至...正定。
诸比丘，当圣弟子如此了知诸受，如此了知诸受的起源，如此了知诸受的差别，如此了知诸受的果报，如此了知诸受的止息，如此了知导向诸受止息的道路时，他就了知这通达的梵行，了知诸受的止息。'诸比丘，应当了知诸受...乃至...应当了知导向诸受止息的道路'，这样说时，就是基于这个而说的。
'诸比丘，应当了知诸想...乃至...应当了知导向诸想止息的道路'，这样说时，是基于什么而说的呢？诸比丘，有这六种想：色想、声想、香想、味想、触想、法想。
诸比丘，什么是诸想的起源？诸比丘，触是诸想的起源。
诸比丘，什么是诸想的差别？诸比丘，色的想是一种，声的想是另一种，香的想又是一种，味的想又是一种，触的想又是一种，法的想又是一种。诸比丘，这称为诸想的差别。
诸比丘，什么是诸想的果报？诸比丘，我说想是言语的果报。人如何想象，就如何说话，说"我曾有这样的想。"诸比丘，这称为诸想的果报。
诸比丘，什么是诸想的止息？诸比丘，触的止息即是诸想的止息。这八圣道就是导向诸想止息的道路，即：正见...乃至...正定。
诸比丘，当圣弟子如此了知诸想，如此了知诸想的起源，如此了知诸想的差别，如此了知诸想的果报，如此了知诸想的止息，如此了知导向诸想止息的道路时，他就了知这通达的梵行，了知诸想的止息。'诸比丘，应当了知诸想...乃至...应当了知导向诸想止息的道路'，这样说时，就是基于这个而说的。
'诸比丘，应当了知诸漏...乃至...应当了知导向诸漏止息的道路'，这样说时，是基于什么而说的呢？诸比丘，有这三种漏：欲漏、有漏、无明漏。
诸比丘，什么是诸漏的起源？诸比丘，无明是诸漏的起源。
诸比丘，什么是诸漏的差别？诸比丘，有导向地狱的漏，有导向畜生道的漏，有导向饿鬼界的漏，有导向人界的漏，有导向天界的漏。诸比丘，这称为诸漏的差别。
诸比丘，什么是诸漏的果报？诸比丘，当一个人被无明所覆时，相应地生起福分或非福分的自体，这称为诸漏的果报。
诸比丘，什么是诸漏的止息？诸比丘，无明的止息即是诸漏的止息。这八圣道就是导向诸漏止息的道路，即：正见...乃至...正定。
诸比丘，当圣弟子如此了知诸漏，如此了知诸漏的起源，如此了知诸漏的差别，如此了知诸漏的果报，如此了知诸漏的止息，如此了知导向诸漏止息的道路时，他就了知这通达的梵行，了知诸漏的止息。'诸比丘，应当了知诸漏...乃至...应当了知导向诸漏止息的道路'，这样说时，就是基于这个而说的。


‘‘Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? [kathā. 539] Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā.

‘‘Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? Phasso, bhikkhave, kammānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ . Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ [imāhaṃ (ka.)], bhikkhave, kammānaṃ vipākaṃ vadāmi – diṭṭheva [diṭṭhe vā (sī.)] dhamme, upapajje vā [upapajjaṃ vā (ka. sī., a. ni. 10.217), upapajja vā (?), ma. ni. 3.303 pāḷiyā tadatthavaṇṇanāya ca saṃsaddetabbaṃ], apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.

‘‘Katamo ca, bhikkhave, kammanirodho? Phassanirodho, [phassanirodhā (ka. sī. syā. ka.)] bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ. Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ , kiñcetaṃ paṭicca vuttaṃ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho [byādhipi dukkhā (syā. pī. ka.)], maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

‘‘Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo .

‘‘Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.

‘‘Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto [pariyādiṇṇacitto (ka.)] socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati , yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati – ‘ko [so na (ka.)] ekapadaṃ dvipadaṃ jānāti [pajānāti (ka.)] imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.

‘‘Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, [taṇhānirodhā (ka. sī. syā. ka.)] bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo’’ti. Navamaṃ.

10. Sīhanādasuttaṃ

64.[ma. ni. 1.148; vibha. 760; a. ni. 10.21; paṭi. ma. 

'诸比丘，应当了知业...乃至...应当了知导向业止息的道路'，这样说时，是基于什么而说的呢？诸比丘，我说思是业。思已而造业——由身、语、意。
诸比丘，什么是诸业的起源？诸比丘，触是诸业的起源。
诸比丘，什么是诸业的差别？诸比丘，有感受地狱果报的业，有感受畜生道果报的业，有感受饿鬼界果报的业，有感受人界果报的业，有感受天界果报的业。诸比丘，这称为诸业的差别。
诸比丘，什么是诸业的果报？诸比丘，我说诸业的果报有三种：现法受报、来生受报、或后后受报。诸比丘，这称为诸业的果报。
诸比丘，什么是业的止息？诸比丘，触的止息即是业的止息。这八圣道就是导向业止息的道路，即：正见...乃至...正定。
诸比丘，当圣弟子如此了知业，如此了知诸业的起源，如此了知诸业的差别，如此了知诸业的果报，如此了知业的止息，如此了知导向业止息的道路时，他就了知这通达的梵行，了知业的止息。'诸比丘，应当了知业...乃至...应当了知导向业止息的道路'，这样说时，就是基于这个而说的。
'诸比丘，应当了知苦，应当了知苦的起源，应当了知苦的差别，应当了知苦的果报，应当了知苦的止息，应当了知导向苦止息的道路'，这样说时，是基于什么而说的呢？生是苦，老是苦，病是苦，死是苦，愁、悲、苦、忧、恼是苦，所欲不得亦是苦，简而言之，五取蕴是苦。
诸比丘，什么是苦的起源？诸比丘，渴爱是苦的起源。
诸比丘，什么是苦的差别？诸比丘，有极重的苦，有轻微的苦，有缓慢消失的苦，有迅速消失的苦。诸比丘，这称为苦的差别。
诸比丘，什么是苦的果报？诸比丘，这里有人被苦所压迫，心生忧悲，哀叹、捶胸、号泣，陷入迷乱；或者被苦所压迫，心生忧悲，向外寻求："谁知道一句话两句话能止息这个苦？"诸比丘，我说苦有陷入迷乱的果报或有寻求的果报。诸比丘，这称为苦的果报。
诸比丘，什么是苦的止息？诸比丘，渴爱的止息即是苦的止息。这八圣道就是导向苦止息的道路，即：正见...乃至...正定。
诸比丘，当圣弟子如此了知苦，如此了知苦的起源，如此了知苦的差别，如此了知苦的果报，如此了知苦的止息，如此了知导向苦止息的道路时，他就了知这通达的梵行，了知苦的止息。'诸比丘，应当了知苦，应当了知苦的起源，应当了知苦的差别，应当了知苦的果报，应当了知苦的止息，应当了知导向苦止息的道路'，这样说时，就是基于这个而说的。
诸比丘，这就是通达法门。"第九经。
10. 狮子吼经
64.

2.44] ‘‘Chayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cha? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato…pe… idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni kho, bhikkhave , cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.


"诸比丘，如来有这六种如来力，具足这些力，如来自称居牛王之位，在众中作狮子吼，转梵轮。是哪六种？在此，诸比丘，如来如实了知是处为是处，非处为非处。诸比丘，如来如实了知是处为是处，非处为非处，这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
再者，诸比丘，如来如实了知过去、未来、现在诸业的受持，依处、依因而有果报。诸比丘，如来如实了知过去、未来、现在诸业的受持，依处、依因而有果报，这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
再者，诸比丘，如来如实了知禅那、解脱、定、等至的染污、清净、出离。诸比丘，如来...乃至...这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
再者，诸比丘，如来忆念种种宿住，即：一生、二生...乃至...如是具相、具境地忆念种种宿住。诸比丘，如来忆念种种宿住，即：一生、二生...乃至...如是具相、具境地忆念种种宿住，这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
再者，诸比丘，如来以清净超人的天眼...乃至...了知众生随业而趣。诸比丘，如来以清净超人的天眼...乃至...了知众生随业而趣，这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
再者，诸比丘，如来由于诸漏尽...乃至...证得而住。诸比丘，如来由于诸漏尽...乃至...证得而住，这是如来的如来力。依此力，如来自称居牛王之位，在众中作狮子吼，转梵轮。诸比丘，这就是如来的六种如来力，具足这些力，如来自称居牛王之位，在众中作狮子吼，转梵轮。
诸比丘，若他人以智前来询问如来关于是处非处的如实知见。诸比丘，如来已如实了知是处非处的智慧，就依此如实智慧回答他们关于是处非处的问题。
诸比丘，若他人以智前来询问如来关于过去、未来、现在诸业受持的处、因、果报的如实知见。诸比丘，如来已如实了知过去、未来、现在诸业受持的处、因、果报的智慧，就依此如实智慧回答他们关于过去、未来、现在诸业受持的处、因、果报的问题。


‘‘Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

‘‘Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

‘‘Tatra, bhikkhave, yampidaṃ [yamidaṃ (sī. pī.), yadidaṃ (ka.)] ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Iti kho , bhikkhave, samādhi maggo, asamādhi kummaggo’’ti. Dasamaṃ.


诸比丘，若他人以智前来询问如来关于禅那、解脱、定、等至的染污、清净、出离的如实知见。诸比丘，如来已如实了知禅那、解脱、定、等至的染污、清净、出离的智慧，就依此如实智慧回答他们关于禅那、解脱、定、等至的染污、清净、出离的问题。
诸比丘，若他人以智前来询问如来关于宿住随念的如实知见。诸比丘，如来已如实了知宿住随念的智慧，就依此如实智慧回答他们关于宿住随念的问题。
诸比丘，若他人以智前来询问如来关于众生死生的如实知见。诸比丘，如来已如实了知众生死生的智慧，就依此如实智慧回答他们关于众生死生的问题。
诸比丘，若他人以智前来询问如来关于诸漏尽...乃至...的如实知见。诸比丘，如来已如实了知诸漏尽...乃至...的智慧，就依此如实智慧回答他们关于诸漏尽...乃至...的问题。
诸比丘，在此，关于是处非处的如实智慧，我说这是得定者所有，非不得定者所有。关于过去、未来、现在诸业受持的处、因、果报的如实智慧，我说这是得定者所有，非不得定者所有。关于禅那、解脱、定、等至的染污、清净、出离的如实智慧，我说这是得定者所有，非不得定者所有。关于宿住随念的如实智慧，我说这是得定者所有，非不得定者所有。关于众生死生的如实智慧，我说这是得定者所有，非不得定者所有。关于诸漏尽...乃至...的如实智慧，我说这是得定者所有，非不得定者所有。如是，诸比丘，定是道，不定是邪道。"第十经。


Mahāvaggo chaṭṭho. [paṭhamo (syā. ka.)]

Tassuddānaṃ –

Soṇo phagguno bhijāti, āsavā dāruhatthi ca;

Majjhe ñāṇaṃ nibbedhikaṃ, sīhanādoti te dasāti.

第六大品
其摄颂：
输那与玻耆那，生而漏及木象，
中间智与通达，狮子吼成其十。


