5. Mahāyaññavaggo

1. Sattaviññāṇaṭṭhitisuttaṃ

44.[dī. ni. 3.332; cūḷani. posālamāṇavapucchāniddesa 83] ‘‘Sattimā , bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

‘‘Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

‘‘Santi , bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamā viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā . Ayaṃ chaṭṭhā viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā . Ayaṃ sattamā viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo’’ti. Paṭhamaṃ.

2. Samādhiparikkhārasuttaṃ

45. ‘‘Sattime, bhikkhave, samādhiparikkhārā. Katame satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā [‘saparikkhāratā’tipi, ‘saparikkhatā’tipi (saṃ. ni. 5.28)], ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi [samādhi (syā.)] saupaniso itipi saparikkhāro itipī’’ti. Dutiyaṃ.

3. Paṭhamaaggisuttaṃ

46. ‘‘Sattime , bhikkhave, aggī. Katame satta? Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi – ime kho, bhikkhave, satta aggī’’ti. Tatiyaṃ.

4. Dutiyaaggisuttaṃ



5. 大施品
1. 七识住经
"诸比丘，有七种识住处。何为七？诸比丘，有众生具有不同的身体和不同的想法，如人类、某些天神和某些堕落众生。这是第一识住处。
"诸比丘，有众生具有不同的身体但相同的想法，如最初出生的梵辅天。这是第二识住处。
"诸比丘，有众生具有相同的身体但不同的想法，如光音天。这是第三识住处。
"诸比丘，有众生具有相同的身体和相同的想法，如遍净天。这是第四识住处。
"诸比丘，有众生完全超越色想，灭除对立想，不作意种种想，达到'虚空无边'的空无边处。这是第五识住处。
"诸比丘，有众生完全超越空无边处，达到'识无边'的识无边处。这是第六识住处。
"诸比丘，有众生完全超越识无边处，达到'无所有'的无所有处。这是第七识住处。诸比丘，这就是七种识住处。"第一经。
2. 定资具经
"诸比丘，有七种定的资具。何为七？正见、正思惟、正语、正业、正命、正精进、正念。诸比丘，由这七支所具足的心一境性，这就是所谓的具有基础、具有资具的圣正定。"第二经。
3. 第一火经
"诸比丘，有七种火。何为七？贪火、嗔火、痴火、应供养火、家主火、应施火、木柴火——诸比丘，这就是七种火。"第三经。
4. 第二火经

47. Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya , pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca –

‘‘Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ [ādhānaṃ (sī. syā.)] yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Dutiyampi kho uggatasarīro brāhmaṇo…pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Tayidaṃ, bho gotama , sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ’’.

Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca – ‘‘na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā – ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’nti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā – ‘ahañhi, bhante, aggiṃ [aggissa (ka.)] ādātukāmo, [ādhātukāmo (sī. syā.)] yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’’ti.

Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Aggiṃ, brāhmaṇa, ādento [ādhento (sī. syā.)] yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni [dukkhuddayāni (sī.)] dukkhavipākāni. Katamāni tīṇi ? Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.


当时，高贵婆罗门正在准备一场大祭祀。为了祭祀，他准备了五百头公牛被绑在柱子上，五百头小公牛被绑在柱子上，五百头小母牛被绑在柱子上，五百只山羊被绑在柱子上，五百只绵羊被绑在柱子上。那时，高贵婆罗门来到世尊所在之处。来到后，与世尊互相问候。寒暄礼节完毕后，坐在一旁。坐在一旁的高贵婆罗门对世尊如是说：
"乔达摩尊者，我听说点燃圣火和竖立祭柱会带来巨大的果报和利益。"
"婆罗门，我也听说点燃圣火和竖立祭柱会带来巨大的果报和利益。"
高贵婆罗门第二次......乃至......第三次对世尊如是说："乔达摩尊者，我听说点燃圣火和竖立祭柱会带来巨大的果报和利益。"
"婆罗门，我也听说点燃圣火和竖立祭柱会带来巨大的果报和利益。"
"乔达摩尊者，这就是您和我们的共识，即完全一致。"
当如是说时，尊者阿难对高贵婆罗门如是说："婆罗门，不应该这样问如来：'乔达摩尊者，我听说点燃圣火和竖立祭柱会带来巨大的果报和利益。'婆罗门，应该这样问如来：'尊者，我想要点燃圣火，想要竖立祭柱。请世尊教导我，请世尊指导我，使我长久获得利益和安乐。'"
于是，高贵婆罗门对世尊如是说："乔达摩尊者，我想要点燃圣火，想要竖立祭柱。请尊者乔达摩教导我，请尊者乔达摩指导我，使我长久获得利益和安乐。"
"婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前就已竖立了三种不善的、导致痛苦的、带来痛苦果报的利刃。是哪三种？身利刃、语利刃、意利刃。婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前就已生起如是心念：'要杀这么多公牛来祭祀，要杀这么多小公牛来祭祀，要杀这么多小母牛来祭祀，要杀这么多山羊来祭祀，要杀这么多绵羊来祭祀。'他想'我在做功德'却在造作非功德，想'我在行善'却在造作不善，想'我在寻求善趣之道'却在寻求恶趣之道。婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前，这是第一种不善的、导致痛苦的、带来痛苦果报的意利刃。"
"再者，婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前就已说出如是言语：'要杀这么多公牛来祭祀，要杀这么多小公牛来祭祀，要杀这么多小母牛来祭祀，要杀这么多山羊来祭祀，要杀这么多绵羊来祭祀。'他想'我在做功德'却在造作非功德，想'我在行善'却在造作不善，想'我在寻求善趣之道'却在寻求恶趣之道。婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前，这是第二种不善的、导致痛苦的、带来痛苦果报的语利刃。"


‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati [samārabbhati (sī. ka.), samārabhati (syā.)] usabhā hantuṃ [haññantu (sī. syā.)] yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya [haññantu yaññatthāyāti (sī. syā.)]. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

‘‘Tayome , brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi , dosaggi, mohaggi.

‘‘Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto 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. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

‘‘Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto 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. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

‘‘Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto 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. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

‘‘Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi , gahapataggi, dakkhiṇeyyaggi.

‘‘Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu ? Atohayaṃ [itopāyaṃ (ka.)], brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

‘‘Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa , gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

‘‘Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.

‘‘Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo’’ti.


"再者，婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前，他亲自首先着手杀公牛来祭祀，亲自首先着手杀小公牛来祭祀，亲自首先着手杀小母牛来祭祀，亲自首先着手杀山羊来祭祀，亲自首先着手杀绵羊来祭祀。他想'我在做功德'却在造作非功德，想'我在行善'却在造作不善，想'我在寻求善趣之道'却在寻求恶趣之道。婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前，这是第三种不善的、导致痛苦的、带来痛苦果报的身利刃。婆罗门，当点燃圣火、竖立祭柱时，在祭祀之前，就已竖立这三种不善的、导致痛苦的、带来痛苦果报的利刃。"
"婆罗门，这三种火应当断除，应当远离，不应亲近。是哪三种？贪火、嗔火、痴火。"
"婆罗门，为何这贪火应当断除，应当远离，不应亲近？婆罗门，被贪欲所染着，被贪欲所征服，心被贪欲所占据的人，会以身行不善，以语行不善，以意行不善。他以身行不善，以语行不善，以意行不善后，身坏命终，会投生到恶趣、苦趣、堕处、地狱。因此这贪火应当断除，应当远离，不应亲近。"
"婆罗门，为何这嗔火应当断除，应当远离，不应亲近？婆罗门，被嗔恨所染着，被嗔恨所征服，心被嗔恨所占据的人，会以身行不善，以语行不善，以意行不善。他以身行不善，以语行不善，以意行不善后，身坏命终，会投生到恶趣、苦趣、堕处、地狱。因此这嗔火应当断除，应当远离，不应亲近。"
"婆罗门，为何这痴火应当断除，应当远离，不应亲近？婆罗门，被愚痴所染着，被愚痴所征服，心被愚痴所占据的人，会以身行不善，以语行不善，以意行不善。他以身行不善，以语行不善，以意行不善后，身坏命终，会投生到恶趣、苦趣、堕处、地狱。因此这痴火应当断除，应当远离，不应亲近。婆罗门，这就是应当断除，应当远离，不应亲近的三种火。"
"婆罗门，这三种火应当恭敬、尊重、尊敬、供养，正确善待。是哪三种？应供养火、家主火、应施火。"
"婆罗门，什么是应供养火？在此，婆罗门，凡是你的母亲或父亲，这就是所谓的应供养火。这是什么原因？婆罗门，因为从这里你得以出生，所以这应供养火应当恭敬、尊重、尊敬、供养，正确善待。"
"婆罗门，什么是家主火？在此，婆罗门，凡是你的子女、妻子、奴仆、工人或雇工，这就是所谓的家主火。所以这家主火应当恭敬、尊重、尊敬、供养，正确善待。"
"婆罗门，什么是应施火？在此，婆罗门，凡是那些沙门婆罗门远离诤论，安住于忍辱温和，调伏自己，平静自己，使自己寂灭，这就是所谓的应施火。所以这应施火应当恭敬、尊重、尊敬、供养，正确善待。婆罗门，这三种火应当恭敬、尊重、尊敬、供养，正确善待。"
"婆罗门，至于这木柴火，应当适时点燃，适时观察，适时熄灭，适时收藏。"


Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyata’’nti [upavāyatūti (ka.)]. Catutthaṃ.

5. Paṭhamasaññāsuttaṃ

48. ‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

‘‘Katamā satta? Asubhasaññā , maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Pañcamaṃ.

6. Dutiyasaññāsuttaṃ



如是说已，高贵婆罗门对世尊如是说："殊胜啊，乔达摩尊者！殊胜啊，乔达摩尊者！......乃至......愿乔达摩尊者记我为优婆塞，从今日起终生皈依。乔达摩尊者，我要释放五百头公牛，给予它们生命；我要释放五百头小公牛，给予它们生命；我要释放五百头小母牛，给予它们生命；我要释放五百只山羊，给予它们生命；我要释放五百只绵羊，给予它们生命。愿它们食用新鲜的青草，饮用清凉的水，愿清凉的风吹拂它们。"第四经。
5. 第一想经
"诸比丘，这七种想，若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。"
"是哪七种？不净想、死想、食物厌恶想、一切世间不可乐想、无常想、无常苦想、苦无我想。诸比丘，这七种想，若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。"第五经。
6. 第二想经

49. ‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.

‘‘‘Asubhasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘‘Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati [anusaṇṭhāti (sī.)] appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ , bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘‘Sace , bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


"诸比丘，这七种想，若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。是哪七种？不净想、死想、食物厌恶想、一切世间不可乐想、无常想、无常苦想、苦无我想。诸比丘，这七种想，若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。"
"诸比丘，'不净想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这句话是这样说的。为什么这样说呢？诸比丘，比丘以熟练不净想的心多住时，对于淫欲法的成就，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶。诸比丘，就像鸡毛或筋腱投入火中时会退缩、畏缩、转离，不舒展。同样地，诸比丘，比丘以熟练不净想的心多住时，对于淫欲法的成就，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶。"
"诸比丘，如果比丘以熟练不净想的心多住时，对于淫欲法的成就，其心倾向，安住于不厌恶；诸比丘，这比丘应当了知：'我的不净想未修习，我前后无差别，我未获得修习之力。'如是于此他有正知。然而，诸比丘，如果比丘以熟练不净想的心多住时，对于淫欲法的成就，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶；诸比丘，这比丘应当了知：'我的不净想已善修习，我有前后差别，我已获得修习之力。'如是于此他有正知。'诸比丘，不净想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这就是基于此而说的。"
"诸比丘，'死想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这句话是这样说的。为什么这样说呢？诸比丘，比丘以熟练死想的心多住时，对于生命的贪爱，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶。诸比丘，就像鸡毛或筋腱投入火中时会退缩、畏缩、转离，不舒展。同样地，诸比丘，比丘以熟练死想的心多住时，对于生命的贪爱，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶。"
"诸比丘，如果比丘以熟练死想的心多住时，对于生命的贪爱，其心倾向，安住于不厌恶；诸比丘，这比丘应当了知：'我的死想未修习，我前后无差别，我未获得修习之力。'如是于此他有正知。然而，诸比丘，如果比丘以熟练死想的心多住时，对于生命的贪爱，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶；诸比丘，这比丘应当了知：'我的死想已善修习，我有前后差别，我已获得修习之力。'如是于此他有正知。'诸比丘，死想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这就是基于此而说的。"


‘‘‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti .

‘‘Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Āhāre paṭikūlasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… seyyathāpi bhikkhave…pe… patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘‘Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.


"诸比丘，'食物厌恶想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这句话是这样说的。为什么这样说呢？诸比丘，比丘以熟练食物厌恶想的心多住时，对于味爱，其心退缩......乃至......或者安住于舍或厌恶。诸比丘，就像鸡毛或筋腱投入火中时会退缩、畏缩、转离，不舒展。同样地，诸比丘，比丘以熟练食物厌恶想的心多住时，对于味爱，其心退缩......乃至......或者安住于舍或厌恶。"
"诸比丘，如果比丘以熟练食物厌恶想的心多住时，对于味爱，其心倾向，安住于不厌恶；诸比丘，这比丘应当了知：'我的食物厌恶想未修习，我前后无差别，我未获得修习之力。'如是于此他有正知。然而，诸比丘，如果比丘以熟练食物厌恶想的心多住时，对于味爱，其心退缩......乃至......或者安住于舍或厌恶；诸比丘，这比丘应当了知：'我的食物厌恶想已善修习，我有前后差别，我已获得修习之力。'如是于此他有正知。'诸比丘，食物厌恶想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这就是基于此而说的。"
"诸比丘，'一切世间不可乐想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这句话是这样说的。为什么这样说呢？诸比丘，比丘以熟练一切世间不可乐想的心多住时，对于世间种种，其心退缩......乃至......诸比丘，就像......乃至......退缩、畏缩、转离，不舒展。同样地，诸比丘，比丘以熟练一切世间不可乐想的心多住时，对于世间种种，其心退缩、畏缩、转离，不舒展，或者安住于舍或厌恶。"
"诸比丘，如果比丘以熟练一切世间不可乐想的心多住时，对于世间种种，其心倾向，安住于不厌恶；诸比丘，这比丘应当了知：'我的一切世间不可乐想未修习，我前后无差别，我未获得修习之力。'如是于此他有正知。然而，诸比丘，如果比丘以熟练一切世间不可乐想的心多住时，对于世间种种，其心退缩......乃至......或者安住于舍或厌恶；诸比丘，这比丘应当了知：'我的一切世间不可乐想已善修习，我有前后差别，我已获得修习之力。'如是于此他有正知。'诸比丘，一切世间不可乐想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这就是基于此而说的。"
"诸比丘，'无常想若修习、多修习，会带来巨大的果报、巨大的利益，以不死为基础，以不死为终点。'这句话是这样说的。为什么这样说呢？诸比丘，比丘以熟练无常想的心多住时，对于利养、恭敬、名闻，其心退缩......乃至......或者安住于舍或厌恶。诸比丘，就像鸡毛或筋腱投入火中时会退缩、畏缩、转离，不舒展。同样地，诸比丘，比丘以熟练无常想的心多住时，对于利养、恭敬、名闻，其心退缩......乃至......或者安住于舍或厌恶。"


‘‘Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.

‘‘Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

‘‘Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā , natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti.

‘‘Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.

7. Methunasuttaṃ





我将为您直译这段巴利文经文。这是一段关于修行观想的教导：
"诸比丘，若比丘以无常想熏习其心，多住于此，而其心仍趋向利养、恭敬、世间称誉，安住于不厌离；诸比丘，此比丘应知：'我之无常想未修习，我前后无差别，我未得修习力。'如是于此应有明觉。然而诸比丘，若比丘以无常想熏习其心，多住于此，其心对利养、恭敬、世间称誉生退避、畏缩、转离，不生欢喜，而安住于舍离或厌离；诸比丘，此比丘应知：'我之无常想已善修习，我有前后差别，我已得修习力。'如是于此应有明觉。所说'诸比丘，无常想若修习、多修习，有大果、大功德，潜入不死，以不死为究竟'，即缘此而说。
'诸比丘，于无常修苦想，若修习、多修习，有大果、大功德，潜入不死，以不死为究竟'，此实如是说。缘何而说此？诸比丘，比丘以无常苦想熏习其心，多住于此时，对懈怠、懒惰、放逸、放纵、不勤修、不省察，生起强烈怖畏想，如同诸比丘，对举刀之刽子手。
若比丘以无常苦想熏习其心，多住于此，对懈怠、懒惰、放逸、放纵、不勤修、不省察，不生起强烈怖畏想，如同对举刀之刽子手。诸比丘，此比丘应知：'我之无常苦想未修习，我前后无差别，我未得修习力。'如是于此应有明觉。然而诸比丘，若比丘以无常苦想熏习其心，多住于此，对懈怠、懒惰、放逸、放纵、不勤修、不省察，生起强烈怖畏想，如同对举刀之刽子手。诸比丘，此比丘应知：'我之无常苦想已善修习，我有前后差别，我已得修习力。'如是于此应有明觉。所说'诸比丘，无常苦想若修习、多修习，有大果、大功德，潜入不死，以不死为究竟'，即缘此而说。
'诸比丘，于苦修无我想，若修习、多修习，有大果、大功德，潜入不死，以不死为究竟'，此实如是说。缘何而说此？诸比丘，比丘以苦无我想熏习其心，多住于此时，于此有识之身及外一切相，心离我执、我所执、我慢，超越分别，寂静解脱。
若比丘以苦无我想熏习其心，多住于此，于此有识之身及外一切相，心不离我执、我所执、我慢，不超越分别，不寂静解脱。诸比丘，此比丘应知：'我之苦无我想未修习，我前后无差别，我未得修习力。'如是于此应有明觉。
然而诸比丘，若比丘以苦无我想熏习其心，多住于此，于此有识之身及外一切相，心离我执、我所执、我慢，超越分别，寂静解脱。诸比丘，此比丘应知：'我之苦无我想已善修习，我有前后差别，我已得修习力。'如是于此应有明觉。所说'诸比丘，苦无我想若修习、多修习，有大果、大功德，潜入不死，以不死为究竟'，即缘此而说。
诸比丘，此七想若修习、多修习，有大果、大功德，潜入不死，以不死为究竟。"
第六\。
第七\ 淫欲经。

50. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo brahmacārī paṭijānātī’’ti? ‘‘Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’’’ti. ‘‘Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti?

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti [so tadassādeti (sī.)], taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena [jarāmaraṇena (sī. syā.)] sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ [aññataraṃ methunasaṃyogaṃ (sī. syā.)] attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā.)].

‘‘Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. ‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti [cetovimutti (sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’’’ti.


我来直译这段经文：
50\ 时，婆罗门阇努索尼往诣世尊处。至已，与世尊互相问候。寒暄礼节毕，坐于一旁。坐于一旁的婆罗门阇努索尼对世尊如是说："尊者乔达摩也自称修梵行吗？"
"婆罗门，若有人如实而说：'他修无缺、无漏、无染、无瑕、圆满、清净的梵行'，则此人当如实说我：'我实修无缺、无漏、无染、无瑕、圆满、清净的梵行。'"
"然则，尊者乔达摩，何为梵行之缺漏、污染、瑕疵？"
"婆罗门，于此，或有沙门、婆罗门，自称为正当梵行者，虽然不与女人行淫，但受用女人按摩、涂油、沐浴、捏揉。彼贪爱此，欲求此，以此得欢喜。婆罗门，此即是梵行之缺漏、污染、瑕疵。婆罗门，此称为修不清净梵行，系缚于淫欲之结，不能解脱生、老、死、忧、悲、苦、恼、恼害，我说不能解脱苦。
复次，婆罗门，于此，或有沙门、婆罗门，自称为正当梵行者，虽不与女人行淫，不受用女人按摩、涂油、沐浴、捏揉，但与女人共笑、游戏、嬉戏...乃至...虽不与女人共笑、游戏、嬉戏，但以眼注视女人之眼而观察...乃至...虽不以眼注视女人之眼而观察，但听闻墙壁或围墙那边女人笑声、说话声、歌声或哭声...乃至...虽不听闻墙壁或围墙那边女人笑声、说话声、歌声或哭声，但追忆过去与女人共笑、谈话、游戏之事...乃至...虽不追忆过去与女人共笑、谈话、游戏之事，但见居士或居士子享受、具足五欲功德而受用...乃至...虽不见居士或居士子享受、具足五欲功德而受用，但为生某天众而修梵行，想：'以此戒、苦行、梵行，我当成为天人或某类天人。'彼贪爱此，欲求此，以此得欢喜。婆罗门，此亦是梵行之缺漏、污染、瑕疵。婆罗门，此称为修不清净梵行，系缚于淫欲之结，不能解脱生、老、死、忧、悲、苦、恼、恼害，我说不能解脱苦。
婆罗门，只要我见到自身未断此七种淫欲结系中任一种，我即不于天、魔、梵世界，于沙门、婆罗门、天、人众中，自称已证无上正等正觉。
婆罗门，当我见到自身已断此七种淫欲结系中任一种，我即于天、魔、梵世界，于沙门、婆罗门、天、人众中，自称已证无上正等正觉。智见于我生起：'我解脱不动，此为最后生，不复有后有。'"


Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

8. Saṃyogasuttaṃ

51. ‘‘Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha…pe… katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?

‘‘Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.

‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati. Evaṃ kho, bhikkhave, saṃyogo hoti.

‘‘Kathañca, bhikkhave, visaṃyogo hoti? Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha na rajjati, sā tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha na rajjati, tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Itthatte, bhikkhave , anabhiratā sattā purisesu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.

‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha na rajjati, so tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha na rajjati, tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati. Evaṃ kho, bhikkhave, visaṃyogo hoti. Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo’’ti. Aṭṭhamaṃ.

9. Dānamahapphalasuttaṃ



我来直译这段经文：
如是说已，婆罗门阇努索尼对世尊说："殊胜啊，尊者乔达摩！殊胜啊，尊者乔达摩！...乃至...愿尊者乔达摩摄受我为优婆塞，从今日起终生归依。"
第七\。
第八\ 系缚经
51\ "诸比丘，我将为你们说法，论系缚与离系缚。谛听...乃至...诸比丘，何为系缚与离系缚之法？
诸比丘，女人内心作意于女根——女态、女饰、女性、女欲、女声、女装。她于此贪着，于此欢喜。她于此贪着、欢喜已，更于外作意于男根——男态、男饰、男性、男欲、男声、男装。她于此贪着，于此欢喜。她于此贪着、欢喜已，欲求外在的结合。她欲求由结合而生之乐与喜。诸比丘，众生乐著女性，趣向与男人结合。如是，诸比丘，女人不能超越女性。
诸比丘，男人内心作意于男根——男态、男饰、男性、男欲、男声、男装。他于此贪着，于此欢喜。他于此贪着、欢喜已，更于外作意于女根——女态、女饰、女性、女欲、女声、女装。他于此贪着，于此欢喜。他于此贪着、欢喜已，欲求外在的结合。他欲求由结合而生之乐与喜。诸比丘，众生乐著男性，趣向与女人结合。如是，诸比丘，男人不能超越男性。诸比丘，如是为系缚。
诸比丘，云何为离系缚？诸比丘，女人内心不作意于女根——女态、女饰、女性、女欲、女声、女装。她于此不贪着，于此不欢喜。她于此不贪着、不欢喜已，于外不作意于男根——男态、男饰、男性、男欲、男声、男装。她于此不贪着，于此不欢喜。她于此不贪着、不欢喜已，不欲求外在的结合。她不欲求由结合而生之乐与喜。诸比丘，众生不乐著女性，趣向与男人离系缚。如是，诸比丘，女人能超越女性。
诸比丘，男人内心不作意于男根——男态、男饰、男性、男欲、男声、男装。他于此不贪着，于此不欢喜。他于此不贪着、不欢喜已，于外不作意于女根——女态、女饰、女性、女欲、女声、女装。他于此不贪着，于此不欢喜。他于此不贪着、不欢喜已，不欲求外在的结合。他不欲求由结合而生之乐与喜。诸比丘，众生不乐著男性，趣向与女人离系缚。如是，诸比丘，男人能超越男性。诸比丘，如是为离系缚。诸比丘，此即系缚与离系缚之法。"
第八\。
第九\ 布施大果经

52. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘cirassutā no, bhante [bhante sāriputta (sī.)], bhagavato sammukhā dhammīkathā. Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ [bhagavato santikā dhammiṃ kathaṃ (sī.), bhagavato dhammiṃ kathaṃ (syā.)] savanāyā’’ti. ‘‘Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā [bhagavato santike (syā.)] dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evaṃ, bhante’’ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

‘‘Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti? ‘‘Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti?

‘‘Idha, sāriputta, ekacco sāpekho [sāpekkho (syā.)] dānaṃ deti, patibaddhacitto [patibandhacitto (ka.)] dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.

‘‘Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti , patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ.


我来直译这段经文：
52\ 一时，世尊住在瞻波城伽伽罗池岸。时，众多瞻波城优婆塞往诣尊者舍利弗处。至已，礼敬尊者舍利弗，坐于一旁。坐于一旁已，瞻波城诸优婆塞对尊者舍利弗如是说："尊者，我们久未亲自从世尊处闻法。尊者，善哉，愿我们得以亲自从世尊处听闻说法。"
"若然，诸友，请于布萨日来，或许你们能亲自从世尊处听闻说法。""如是，尊者。"瞻波城诸优婆塞应诺尊者舍利弗已，从座起，礼敬尊者舍利弗，右绕而去。
时，瞻波城诸优婆塞于布萨日往诣尊者舍利弗处。至已，礼敬尊者舍利弗，立于一旁。时，尊者舍利弗与瞻波城诸优婆塞共同往诣世尊处。至已，礼敬世尊，坐于一旁。坐于一旁已，尊者舍利弗对世尊如是说：
"世尊，是否有人虽作同样的布施，却不得大果、大功德；而有人作同样的布施，却得大果、大功德？""舍利弗，确实如此。有人虽作同样的布施，不得大果、大功德；有人作同样的布施，却得大果、大功德。"
"世尊，何因何缘，令有人作同样的布施，不得大果、大功德？何因何缘，令有人作同样的布施，却得大果、大功德？"
"舍利弗，于此，某人怀着期待而布施，怀着执着心而布施，怀着储藏心而布施，想着'死后我将享用此'而布施。他以此布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂香、床具、住处、灯明。舍利弗，你认为如何，有人会作如是布施吗？""是的，世尊。"
"舍利弗，于此，若有人怀着期待而布施，怀着执着心而布施，怀着储藏心而布施，想着'死后我将享用此'而布施。他作此布施后，身坏命终，生于四大王天众中。当其业尽、福尽、威力尽、主权尽时，他将还来此处。


‘‘Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; api ca kho ‘sāhu dāna’nti dānaṃ deti…pe… napi ‘sāhu dāna’nti dānaṃ deti; api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti…pe… napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti…pe… napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti…pe… napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti…pe… napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.

‘‘Tatra, sāriputta, yvāyaṃ na heva [naheva kho (sī. syā.)] sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; napi ‘sāhu dāna’nti dānaṃ deti; napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Navamaṃ.

10. Nandamātāsuttaṃ

53. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakī (syā.) a. ni. 6.37; 2.134; saṃ. ni. 

我来直译这段经文：
"然而舍利弗，于此，某人不怀期待而布施，不怀执着心而布施，不怀储藏心而布施，不想'死后我将享用此'而布施；也不因'布施是善'而布施...乃至...也不因'先人曾施，祖先曾作，我不应废弃古老家族传统'而布施...乃至...也不因'我能烹饪，他们不能烹饪，我能烹饪者不应不施与不能烹饪者'而布施...乃至...也不因'如同古昔仙人们作大牺牲，即阿达迦、婆摩迦、婆摩提婆、毗湿密多罗、耶摩达耆尼、鸯耆罗娑、婆罗豆婆阇、婆悉咤、迦叶、薄具，我的布施分配也应如是'而布施...乃至...也不因'我施此布施时心生净信，生起喜悦快乐'而布施...乃至...而是为庄严心、资助心而布施。他以此布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂香、床具、住处、灯明。舍利弗，你认为如何，有人会作如是布施吗？""是的，世尊。"
"于此，舍利弗，若人不怀期待而布施，不怀执着心而布施，不怀储藏心而布施，不想'死后我将享用此'而布施，不因'布施是善'而布施，不因'先人曾施，祖先曾作，我不应废弃古老家族传统'而布施，不因'我能烹饪，他们不能烹饪，我能烹饪者不应不施与不能烹饪者'而布施，不因'如同古昔仙人们作大牺牲，即阿达迦、婆摩迦、婆摩提婆、毗湿密多罗、耶摩达耆尼、鸯耆罗娑、婆罗豆婆阇、婆悉咤、迦叶、薄具，我的布施分配也应如是'而布施，不因'我施此布施时心生净信，生起喜悦快乐'而布施，而是为庄严心、资助心而布施。他作此布施后，身坏命终，生于梵众天中。当其业尽、福尽、威力尽时，他将成为不还者，不再来此处。舍利弗，此即是因此即是缘，令有人作同样的布施，不得大果、大功德。舍利弗，此即是因此即是缘，令有人作同样的布施，得大果、大功德。"
第九\。
第十\ 难陀母经
53\ 如是我闻。一时，尊者舍利弗与尊者大目犍连与大比丘众俱，在南山游行。尔时，毗卢建达基[毗卢建达基]...

2.173 passitabbaṃ] nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ [cūḷani. pārāyanavagga, vatthugāthā] sarena bhāsati.

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.

Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi. Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi – ‘‘sādhu bhagini, sādhu bhaginī’’ti! ‘‘Ko paneso, bhadramukhā’’ti? ‘‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’’ti. ‘‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya’’nti. ‘‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva [sve ca (sī.)] sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva [evañca (sī. syā.), etañca (?)] me bhavissati ātitheyya’’nti.

Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi – ‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, ayye’’ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi – ‘‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’nti. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca – ‘‘ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī’’ti?

‘‘Idhāhaṃ, bhante , rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ. Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi – ‘sādhu, bhagini, sādhu, bhaginī’ti! ‘Ko paneso, bhadramukhā’ti? ‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti. ‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya’nti. ‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva [etañca (sī.), evañca (syā.)] me bhavissati ātitheyya’nti. Yadidaṃ [yamidaṃ (ma. ni. 

我来直译这段经文：
...难陀母优婆夷于后夜时分起床，以声音诵读《彼岸道品》。
尔时，毗沙门天王因某事由北方往南方。毗沙门天王闻难陀母优婆夷以声音诵读《彼岸道品》，闻已，驻足等待其说完。
时，难陀母优婆夷诵读《彼岸道品》已，默然。时，毗沙门天王知难陀母优婆夷说完，赞叹道："善哉，姊妹！善哉，姊妹！""贤面者，这是谁？""姊妹，我是你的兄弟毗沙门天王。""善哉，贤面者，若然，愿我所说此法门作为供养你。""善哉，姊妹，愿此作为我的供养。明日，以舍利弗、目犍连为首的比丘僧众未食早餐将来毗卢建达基，你供养彼比丘僧众后，将功德回向于我。此即是对我的供养。"
时，难陀母优婆夷于夜尽后，在自己住处准备殊胜的嚼食、噉食。时，以舍利弗、目犍连为首的比丘僧众未食早餐往毗卢建达基。时，难陀母优婆夷告一人说："来，善士，往精舍告知比丘僧众时候：'尊者们，时候到了，难陀母居处饭食已备。'""是，尊者。"彼人应诺难陀母优婆夷已，往精舍告知比丘僧众："尊者们，时候到了，难陀母居处饭食已备。"时，以舍利弗、目犍连为首的比丘僧众于上午着衣持钵，往难陀母优婆夷住处。至已，坐于所设之座。时，难陀母优婆夷亲手以殊胜的嚼食、噉食供养、满足以舍利弗、目犍连为首的比丘僧众。
时，难陀母优婆夷见尊者舍利弗食已，放下钵，坐于一旁。坐于一旁已，尊者舍利弗对难陀母优婆夷如是说："难陀母，是谁告诉你比丘僧众将来？"
"尊者，我于此处后夜时分起床，以声音诵读《彼岸道品》已，默然。尊者，时毗沙门天王知我说完，赞叹道：'善哉，姊妹！善哉，姊妹！''贤面者，这是谁？''姊妹，我是你的兄弟毗沙门天王。''善哉，贤面者，若然，愿我所说此法门作为供养你。''善哉，姊妹，愿此作为我的供养。明日，以舍利弗、目犍连为首的比丘僧众未食早餐将来毗卢建达基，你供养彼比丘僧众后，将功德回向于我。此即是对我的供养。'如是..."

1.363)], bhante, dāne [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] puññañca puññamahī ca taṃ [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] vessavaṇassa mahārājassa sukhāya hotū’’ti.

‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī’’ti.

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, nando nāma ekaputtako piyo manāpo. Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ. Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ nandamāte! Yatra hi nāma cittuppādampi [cittuppādamattampi (syā.)] parisodhessasī’’ti.

‘‘Na kho me, bhante , eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno. So me teneva purimena attabhāvena uddassesi. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā [aticarituṃ (syā.), aticārittaṃ (ka.)], kuto pana kāyenā’’ti! ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idhāhaṃ, bhante, yāvadeva [yāvadeva (sī. syā.) saṃ. ni. 

我来直译这段经文：
"尊者，此布施的功德，愿此功德及功德之大果，为毗沙门天王带来安乐。"
"难陀母，希有！难陀母，未曾有！你竟能与如此大神力、大威德的天子毗沙门当面交谈！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，我有一个名叫难陀的独子，甚是可爱可意。国王因某事无理地夺取他的性命。尊者，当那孩子被捕或正被捕，被杀或正被杀，被害或正被害时，我不曾觉察心有丝毫改变。""难陀母，希有！难陀母，未曾有！你竟能如此净化心念！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，我丈夫死后，生于某夜叉道。他以前世之身形显现于我。尊者，然而我不曾因此觉察心有丝毫改变。""难陀母，希有！难陀母，未曾有！你竟能如此净化心念！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，自从我年少时嫁给丈夫，我不曾以心对丈夫不忠，更何况以身？""难陀母，希有！难陀母，未曾有！你竟能如此净化心念！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，自从我受持优婆夷戒以来，我不曾故意违犯任何学处。""难陀母，希有！难陀母，未曾有！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，我于此

2.152 pāḷi ca aṭṭhakathāṭīkā ca passitabbā] ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāye paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dasamaṃ.

Mahāyaññavaggo pañcamo.

Tassuddānaṃ –

Ṭhiti ca parikkhāraṃ dve, aggī saññā ca dve parā;

Methunā saṃyogo dānaṃ, nandamātena te dasāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

我来直译这段经文：
"...随意欲离诸欲，离不善法，有寻有伺，由离生喜乐，成就并住于初禅。寻伺寂灭，内心清净，心一境性，无寻无伺，由离生喜乐，成就并住于第二禅。离喜，住于舍，具念正知，身受乐，如诸圣者所说'具舍、具念、乐住'，成就并住于第三禅。断乐断苦，先前已灭喜忧，不苦不乐，舍念清净，成就并住于第四禅。""难陀母，希有！难陀母，未曾有！"
"尊者，这并非我唯一的希有未曾有之法。我还有其他希有未曾有之法。尊者，对于世尊所说的五下分结，我不见自身有任何未断者。""难陀母，希有！难陀母，未曾有！"
时，尊者舍利弗以法语开示、劝导、鼓励、令欢喜难陀母优婆夷已，从座起而去。
第十\。
第五\ 大牺牲品
其摄颂：
住立与资具二，火与想亦二，
淫欲与系缚施，难陀母为十。
第一五十经终。

