6. Abyākatavaggo

1. Abyākatasuttaṃ

54. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti?

‘‘Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. ‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ. Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu . Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.

‘‘‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ…pe… saññāgatametaṃ …pe… maññitametaṃ…pe… papañcitametaṃ…pe… upādānagatametaṃ…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

‘‘Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti , vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā…pe… dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti. Paṭhamaṃ.

2. Purisagatisuttaṃ



我来帮您翻译这段巴利文经文。
6. 无记品
1. 无记经
54. 这时,有一位比丘走到世尊所在之处;走近后,向世尊致敬,然后坐在一旁。坐在一旁的那位比丘对世尊如此说道:"尊者,是什么因,什么缘,使得多闻圣弟子对于无记之事不生起疑惑?"
"比丘,由于见的息灭,多闻圣弟子对于无记之事不生起疑惑。比丘,'如来死后存在'是见解;'如来死后不存在'是见解;'如来死后亦存在亦不存在'是见解;'如来死后既非存在亦非不存在'是见解。比丘,无闻凡夫不了知见,不了知见之集,不了知见之灭,不了知趣向见灭之道。他的见增长,我说他不能解脱生、老、死、忧、悲、苦、忧恼、恼害,不能解脱苦。
"然而,比丘,多闻圣弟子了知见,了知见之集,了知见之灭,了知趣向见灭之道。他的见息灭,我说他能解脱生、老、死、忧、悲、苦、忧恼、恼害,能解脱苦。比丘,如是知、如是见的多闻圣弟子既不说'如来死后存在',也不说'如来死后不存在',也不说'如来死后亦存在亦不存在',也不说'如来死后既非存在亦非不存在'。比丘,如是知、如是见的多闻圣弟子对无记之事持不答之法。比丘,如是知、如是见的多闻圣弟子对无记之事不战栗、不震动、不动摇、不陷入恐惧。
"比丘,'如来死后存在'是渴爱...是想...是思量...是戏论...是执取...比丘,'如来死后存在'是后悔;'如来死后不存在'是后悔;'如来死后亦存在亦不存在'是后悔;'如来死后既非存在亦非不存在'是后悔。比丘,无闻凡夫不了知后悔,不了知后悔之集,不了知后悔之灭,不了知趣向后悔灭之道。他的后悔增长,我说他不能解脱生、老、死、忧、悲、苦、忧恼、恼害,不能解脱苦。
"然而,比丘,多闻圣弟子了知后悔,了知后悔之集,了知后悔之灭,了知趣向后悔灭之道。他的后悔息灭,我说他能解脱生[等]...解脱苦。比丘,如是知、如是见的多闻圣弟子既不说'如来死后存在'[等]...也不说'如来死后既非存在亦非不存在'。比丘,如是知、如是见的多闻圣弟子对无记之事持不答之法。比丘,如是知、如是见的多闻圣弟子对无记之事不战栗、不震动、不动摇、不陷入恐惧。比丘,这就是使得多闻圣弟子对于无记之事不生起疑惑的因与缘。"第一。
2. 人趣经

55. ‘‘Satta ca [satta (sī.), satta ca kho (ka.)], bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ [parinibbāṇaṃ (sī.)]. Taṃ suṇātha , sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘katamā ca, bhikkhave, satta purisagatiyo?

‘‘Idha , bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte [divasasantatte (sī. syā.) ma. ni. 

55. "诸比丘,我将为你们说七种人趣和无取般涅槃。你们要听,要好好作意;我将说法。""是的,尊者。"那些比丘回答世尊。世尊如此说道:"诸比丘,什么是七种人趣?
"诸比丘,在此,一位比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。但他并未完全证得那处,他的我慢随眠未完全断除,他的有贪随眠未完全断除,他的无明随眠未完全断除。他因完全断除五下分结而成为中般涅槃者。诸比丘,就像白天被烤热的


2.154] ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.


铁锅被敲击时,火花迸出后就熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。但他并未完全证得那处,他的我慢随眠未完全断除,他的有贪随眠未完全断除,他的无明随眠未完全断除。他因完全断除五下分结而成为中般涅槃者。
"再者,诸比丘,比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。但他并未完全证得那处,他的我慢随眠未完全断除,他的有贪随眠未完全断除,他的无明随眠未完全断除。他因完全断除五下分结而成为中般涅槃者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起后就熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为中般涅槃者。
"再者,诸比丘,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为中般涅槃者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,不触地就熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为中般涅槃者。
"再者,诸比丘,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为临般涅槃者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,触地后就熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为临般涅槃者。
"再者,诸比丘,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为无行般涅槃者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,落在小草堆或木堆上。它在那里生起火、生起烟,生起火、生起烟后,烧尽那小草堆或木堆,因无食而熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为无行般涅槃者。
"再者,诸比丘,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为有行般涅槃者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,落在大草堆或木堆上。它在那里生起火、生起烟,生起火、生起烟后,烧尽那大草堆或木堆,因无食而熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为有行般涅槃者。
User: 这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，如果文件中有重复的部分也照译不要省略，请在章节编号数字后加反斜杠，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。''Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā tiṇañca pariyādiyitvā [pariyādiyitvā kaṭṭhañca pariyādiyitvā (sī. ka.)] gacchañca pariyādiyitvā haritantañca pariyādiyitvā pariyantikaṃ gantvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.
''Imā kho, bhikkhave, satta purisagatiyo.
''Katamaṃ pana, bhikkhave, anupādā parinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 'no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī'ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādā parinibbānaṃ.
''Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna''nti. Dutiyaṃ.
Tiṭṭhānasuttaṃ
A: "再者,诸比丘,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为上行往色究竟天者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,落在巨大草堆或木堆上。它在那里生起火、生起烟,生起火、生起烟后,烧尽那巨大草堆或木堆,烧尽草,烧尽木,烧尽灌木,烧尽绿草,到达边际后,因无食而熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为上行往色究竟天者。
"诸比丘,这就是七种人趣。
"诸比丘,什么是无取般涅槃?在此,诸比丘,比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。而且他已完全证得那处,他的我慢随眠已完全断除,他的有贪随眠已完全断除,他的无明随眠已完全断除。他因诸漏尽,于现法中自知作证,具足住于无漏心解脱、慧解脱。诸比丘,这称为无取般涅槃。
"诸比丘,这就是七种人趣和无取般涅槃。"第二。
3. 三处经
User: 这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，如果文件中有重复的部分也照译不要省略，请在章节编号数字后加反斜杠，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。56. ''Tayome, bhikkhave, titthāyatanāni [titthāyatanā (?) saddanīti paṇṇattivaṇṇanāyaṃ], yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū'ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū'ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā'ti.
A: 56. "诸比丘,这三种外道处,当被智者详细询问、追究、讨论时,即使推至极限也必定归结于无作业论。是哪三种?诸比丘,有一些沙门、婆罗门持此论、此见:'这个人所感受的一切乐、苦或不苦不乐,都是因过去所作而有。'诸比丘,有一些沙门、婆罗门持此论、此见:'这个人所感受的一切乐、苦或不苦不乐,都是因大自在天所化作而有。'诸比丘,有一些沙门、婆罗门持此论、此见:'这个人所感受的一切乐、苦或不苦不乐,都是无因无缘而有。'
User: 继续


‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya [ḍaheyya (aññattha)], dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā [panthantaṃ vā (sī.) syāmapotthake idaṃ na dissati] selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Imā kho, bhikkhave, satta purisagatiyo.

‘‘Katamañca, bhikkhave, anupādāparinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ. Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna’’nti. Dutiyaṃ.

3. Tissabrahmāsuttaṃ



"再者,诸比丘,比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。但他并未完全证得那处,他的我慢随眠未完全断除,他的有贪随眠未完全断除,他的无明随眠未完全断除。他因完全断除五下分结而成为上行往色究竟天者。诸比丘,就像白天被烤热的铁锅被敲击时,火花迸出、飞起,落在巨大草堆或木堆上。它在那里生起火、生起烟,生起火、生起烟后,烧尽那巨大草堆或木堆,也烧了灌木,也烧了草地,烧尽灌木和草地后,到达青草边际或道路边际或岩石边际或水边际或美丽地方后,因无食而熄灭。诸比丘,同样地,比丘如此修习:'如果这不存在[等]...他因完全断除五下分结而成为上行往色究竟天者。诸比丘,这就是七种人趣。
"诸比丘,什么是无取般涅槃?在此,诸比丘,比丘如此修习:'如果这不存在,那就不会是我的;将不存在,将不会是我的;凡是现有的、已生的,我都将舍弃。'他获得舍心。他不贪着于有,不贪着于生有,以正慧见到更上胜妙之处。而且他已完全证得那处,他的我慢随眠已完全断除,他的有贪随眠已完全断除,他的无明随眠已完全断除。他因诸漏尽[等]...具足住。诸比丘,这称为无取般涅槃。诸比丘,这就是七种人趣和无取般涅槃。"第二。
3. 帝沙梵天经

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo vimuttā’’ti. Aparā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’’ti. Idamavocuṃ tā devatā. Samanuñño satthā ahosi. Atha kho tā devatā ‘‘samanuñño satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo vimuttā’ti. Aparā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū’’ti.

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrāpi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi , yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca – ‘‘katamesānaṃ kho, tissa , devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘‘Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘‘Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti. Tesaṃ na evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti. Tesaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘‘Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā ubhatobhāgavimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna , tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.


56. 如是我闻。一时,世尊住在王舍城(现今印度比哈尔邦首府巴特那附近)耆阇崛山。这时,在深夜,有两位容色殊胜的天神照亮整个耆阇崛山,走近世尊;走近后,向世尊致敬,然后站在一旁。站在一旁的一位天神对世尊说道:"尊者,这些比丘尼已解脱。"另一位天神对世尊说道:"尊者,这些比丘尼已无余依完全解脱。"这些天神如此说。导师表示同意。然后这些天神知道"导师同意"后,向世尊致敬,右绕后,就在那里消失了。
这时,世尊在那夜过后告诉比丘们:"诸比丘,昨夜有两位容色殊胜的天神照亮整个耆阇崛山,来到我这里;来到后,向我致敬,然后站在一旁。诸比丘,站在一旁的一位天神对我说:'尊者,这些比丘尼已解脱。'另一位天神对我说:'尊者,这些比丘尼已无余依完全解脱。'诸比丘,这些天神如此说。说完后,向我致敬,右绕后,就在那里消失了。"
当时,尊者大目犍连坐在离世尊不远处。这时,尊者大目犍连想到:"什么天神有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'?"当时,一位名叫帝沙的比丘刚刚去世,转生到某个梵天界。在那里他们也知道:"帝沙梵天有大神通力,有大威力。"
这时,尊者大目犍连——就像壮士伸直弯曲的手臂或弯曲伸直的手臂那样——从耆阇崛山消失,出现在那梵天界。帝沙梵天远远地看见尊者大目犍连走来。看见后对尊者大目犍连说:"来吧,尊者目犍连;欢迎,尊者目犍连!尊者目犍连,您很久没来这里了。请坐,尊者目犍连,这是为您准备的座位。"尊者大目犍连坐在准备好的座位上。帝沙梵天也向尊者大目犍连致敬后,坐在一旁。尊者大目犍连对坐在一旁的帝沙梵天说:"帝沙,什么天神有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'?""尊者目犍连,梵众天有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'。"
"帝沙,是所有梵众天都有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'吗?""不是的,尊者目犍连,不是所有梵众天都有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'。"
"尊者目犍连,那些梵众天满足于梵寿、梵色、梵乐、梵威、梵主权的,他们不如实了知更上的出离。他们没有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'。但是,尊者目犍连,那些梵众天不满足于梵寿、梵色、梵乐、梵威、梵主权的,他们如实了知更上的出离。他们有这样的智慧,能知道'有余依者为有余依,无余依者为无余依'。"
"尊者目犍连,在此,有比丘是俱分解脱者。那些天神这样知道他:'这位尊者是俱分解脱者。只要他的身体存在,天人就能看见他。身体坏灭后,天人就看不见他了。'尊者目犍连,那些天神就是这样有智慧,能知道'有余依者为有余依,无余依者为无余依'。"


‘‘Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā paññāvimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘‘Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Tamenaṃ devā evaṃ jānanti – ‘ayaṃ kho āyasmā kāyasakkhī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘‘Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti…pe… saddhāvimutto hoti…pe… dhammānusārī hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā dhammānusārī . Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

‘‘Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti’’. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti. Tatiyaṃ.

4. Sīhasenāpatisuttaṃ



"再者,尊者目犍连,在此,有比丘是慧解脱者。那些天神这样知道他:'这位尊者是慧解脱者。只要他的身体存在,天人就能看见他。身体坏灭后,天人就看不见他了。'尊者目犍连,那些天神就是这样有智慧,能知道'有余依者为有余依,无余依者为无余依'。"
"再者,尊者目犍连,在此,有比丘是身证者。天神们这样知道他:'这位尊者是身证者。但愿这位尊者住于适宜的住处,亲近善知识,调伐诸根——为了那善男子正确地从在家出家而成为无家者的无上梵行圆满,能于现法中自知作证具足住。'尊者目犍连,那些天神就是这样有智慧,能知道'有余依者为有余依,无余依者为无余依'。"
"再者,尊者目犍连,在此,有比丘是见至者...信解脱者...随法行者。那些天神这样知道他:'这位尊者是随法行者。但愿这位尊者住于适宜的住处,亲近善知识,调伐诸根——为了那善男子正确地从在家出家而成为无家者的无上梵行圆满,能于现法中自知作证具足住。'尊者目犍连,那些天神就是这样有智慧,能知道'有余依者为有余依,无余依者为无余依'。"
这时,尊者大目犍连随喜赞叹帝沙梵天的话后——就像壮士伸直弯曲的手臂或弯曲伸直的手臂那样——从梵天界消失,出现在耆阇崛山。然后尊者大目犍连走近世尊;走近后,向世尊致敬,然后坐在一旁。坐在一旁的尊者大目犍连将与帝沙梵天的全部谈话告诉世尊。
"目犍连,那帝沙梵天没有说第七种无相住人。""世尊,现在是时候了;善逝,现在是时候了!请世尊说第七种无相住人。比丘们听了世尊的话会受持的。""那么,目犍连,你听,要好好作意;我要说了。""是的,尊者。"尊者大目犍连回答世尊。世尊如此说道:
"目犍连,在此,比丘因不作意一切相而具足住于无相心定。那些天神这样知道他:'这位尊者因不作意一切相而具足住于无相心定。但愿这位尊者住于适宜的住处,亲近善知识,调伐诸根——为了那善男子正确地从在家出家而成为无家者的无上梵行圆满,能于现法中自知作证具足住。'目犍连,那些天神就是这样有智慧,能知道'有余依者为有余依,无余依者为无余依'。"第三。
4. 师子将军经

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetu’’nti?

‘‘Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīha, idha dve purisā – eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato. Taṃ kiṃ maññasi, sīha, kaṃ nu kho [kiṃ nu kho (ka.)] arahanto paṭhamaṃ anukampantā anukampeyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti?

‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ [kinti (ka.)] arahanto paṭhamaṃ anukampantā anukampissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ’’.

‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ’’’.

‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ’’ .

‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya’’.

‘‘Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto’’.


57. 如是我闻。一时,世尊住在毗舍离(现今印度比哈尔邦穆扎夫法尔普尔)大林重阁讲堂。这时,师子将军走近世尊;走近后,向世尊致敬,然后坐在一旁。坐在一旁的师子将军对世尊说道:"尊者,能否指出现见的布施果报?"
"那么,师子,我要反问你这件事,你觉得怎样就怎样回答。师子,你认为如何,在此有两个人——一个人是不信、吝啬、悭贪、辱骂他人的,另一个人是有信、好布施、乐于施与的。师子,你认为如何,阿罗汉们首先会悲悯谁——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?"
"尊者,那个不信、吝啬、悭贪、辱骂他人的人,阿罗汉们为什么会首先悲悯他!尊者,那个有信、好布施、乐于施与的人,阿罗汉们才会首先悲悯他。"
"师子,你认为如何,阿罗汉们首先会走近谁——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,阿罗汉们为什么会首先走近他!尊者,那个有信、好布施、乐于施与的人,阿罗汉们才会首先走近他。"
"师子,你认为如何,阿罗汉们首先会接受谁的[供养]——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,阿罗汉们为什么会首先接受他的[供养]!尊者,那个有信、好布施、乐于施与的人,阿罗汉们才会首先接受他的[供养]。"
"师子,你认为如何,阿罗汉们首先会为谁说法——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,阿罗汉们为什么会首先为他说法!尊者,那个有信、好布施、乐于施与的人,阿罗汉们才会首先为他说法。"
"师子,你认为如何,谁会获得善名声——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,他怎么会获得善名声!尊者,那个有信、好布施、乐于施与的人,他才会获得善名声。"
"师子,你认为如何,谁会无畏无惧地走近各种集会——无论是刹帝利集会、婆罗门集会、居士集会还是沙门集会——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,他怎么会无畏无惧地走近各种集会——无论是刹帝利集会、婆罗门集会、居士集会还是沙门集会!尊者,那个有信、好布施、乐于施与的人,他才会无畏无惧地走近各种集会——无论是刹帝利集会、婆罗门集会、居士集会还是沙门集会。"


‘‘Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti ? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya’’.

‘‘Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti . Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti . Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ…pe… yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti . Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī’’ti. ‘‘Evametaṃ, sīha ; evametaṃ, sīha! Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Catutthaṃ.

5. Arakkheyyasuttaṃ



"师子,你认为如何,谁会在身坏命终后往生善趣天界——'是那个不信、吝啬、悭贪、辱骂他人的人,还是那个有信、好布施、乐于施与的人'?""尊者,那个不信、吝啬、悭贪、辱骂他人的人,他怎么会在身坏命终后往生善趣天界!尊者,那个有信、好布施、乐于施与的人,他才会在身坏命终后往生善趣天界。"
"尊者,关于世尊所说的这些现见的布施果报,我不是因信仰世尊才接受。我自己也知道这些。尊者,我是施主,是好布施的人,阿罗汉们首先悲悯我。尊者,我是施主,是好布施的人,阿罗汉们首先走近我。尊者,我是施主,是好布施的人,阿罗汉们首先接受我的[供养]。尊者,我是施主,是好布施的人,阿罗汉们首先为我说法。尊者,我是施主,是好布施的人,我获得了善名声:'师子将军是施主,是行善者,是僧团的护持者。'尊者,我是施主,是好布施的人,无论我走近什么**,无论是刹帝利**...乃至...沙门**,都是无畏无惧的。尊者,关于世尊所说的这些现见的布施果报,我不是因信仰世尊才接受。我自己也知道这些。但是尊者,当世尊对我说:'师子,施主、好布施的人在身坏命终后往生善趣天界。'这个我不知道,但在这一点上我相信世尊。""确实如此,师子;确实如此,师子!师子,施主、好布施的人在身坏命终后往生善趣天界。"第四。
5. 无需守护经

58. ‘‘Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo. Katamāni cattāri tathāgatassa arakkheyyāni? Parisuddhakāyasamācāro, bhikkhave, tathāgato; natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro, bhikkhave, tathāgato; natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhamanosamācāro, bhikkhave, tathāgato; natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhājīvo, bhikkhave, tathāgato; natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Imāni cattāri tathāgatassa arakkheyyāni.

‘‘Katamehi tīhi anupavajjo? Svākkhātadhammo , bhikkhave, tathāgato. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi tvaṃ na svākkhātadhammo’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ [etaṃpahaṃ (sī. syā.)], bhikkhave , nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi . Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘‘Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imehi tīhi anupavajjo.

‘‘Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo’’ti. Pañcamaṃ.

6. Kimilasuttaṃ

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane [veḷuvane (sī. syā. kaṃ. pī.) a. ni. 5.202; 7.40]. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti?

‘‘Idha , kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti.

‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Chaṭṭhaṃ.

7. Sattadhammasuttaṃ




我来为您翻译这些巴利语经文：
58. "比丘们，如来有四种无需守护之事，和三种无可指责之事。什么是如来的四种无需守护之事？比丘们，如来的身业清净；如来没有任何身恶行需要守护，担心'不要让别人知道这个'。比丘们，如来的语业清净；如来没有任何语恶行需要守护，担心'不要让别人知道这个'。比丘们，如来的意业清净；如来没有任何意恶行需要守护，担心'不要让别人知道这个'。比丘们，如来的生活清净；如来没有任何邪命需要守护，担心'不要让别人知道这个'。这就是如来的四种无需守护之事。
"什么是三种无可指责之事？比丘们，如来善说法。在这世间，无论是沙门、婆罗门、天神、魔罗、梵天或任何人都不能依法指责我说：'你不是善说法者'。比丘们，我看不到这样的征兆。比丘们，因为看不到这样的征兆，所以我安稳、无畏、自信地安住。
"比丘们，我为弟子们善巧宣说了趣向涅槃之道。我的弟子们依此修行，在现法中亲证无漏心解脱、慧解脱，灭尽诸漏而安住。在这世间，无论是沙门、婆罗门、天神、魔罗、梵天或任何人都不能依法指责我说：'你没有为弟子们善巧宣说趣向涅槃之道，你的弟子们不能依此修行而灭尽诸漏...(中略)...而安住'。比丘们，我看不到这样的征兆。比丘们，因为看不到这样的征兆，所以我安稳、无畏、自信地安住。
"比丘们，我有数百位弟子众已灭尽诸漏...(中略)...而安住。在这世间，无论是沙门、婆罗门、天神、魔罗、梵天或任何人都不能依法指责我说：'你没有数百位弟子众已灭尽诸漏、证得无漏心解脱、慧解脱，在现法中亲证而安住'。比丘们，我看不到这样的征兆。比丘们，因为看不到这样的征兆，所以我安稳、无畏、自信地安住。这就是三种无可指责之事。
"比丘们，这就是如来的四种无需守护之事和三种无可指责之事。"第五经。
6. 基米拉经
59. 如是我闻。一时，世尊住在基米拉（Kimila）的尼拘律林中。那时，尊者基米拉来到世尊处，礼敬世尊后，坐在一旁。坐在一旁的尊者基米拉对世尊说："大德，什么是原因，什么是缘由，使得如来般涅槃后正法不能长久住世？"
"基米拉，在这里，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷们对导师不恭敬、不顺从，对法不恭敬、不顺从，对僧伽不恭敬、不顺从，对学处不恭敬、不顺从，对禅定不恭敬、不顺从，对不放逸不恭敬、不顺从，对待客不恭敬、不顺从。基米拉，这就是原因，这就是缘由，使得如来般涅槃后正法不能长久住世。"
"大德，什么是原因，什么是缘由，使得如来般涅槃后正法能长久住世？""基米拉，在这里，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷们对导师恭敬、顺从，对法恭敬、顺从，对僧伽恭敬、顺从，对学处恭敬、顺从，对禅定恭敬、顺从，对不放逸恭敬、顺从，对待客恭敬、顺从。基米拉，这就是原因，这就是缘由，使得如来般涅槃后正法能长久住世。"第六经。
7. 七法经

60. ‘‘Sattahi , bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi ? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā’’ti. Sattamaṃ.

8. Pacalāyamānasuttaṃ



60. "比丘们，具足七法的比丘不久便能灭尽诸漏......亲证而安住。是哪七法？在此，比丘们，比丘要有信心，要持戒，要多闻，要善于独处，要精进，要具念，要有智慧。比丘们，具足这七法的比丘不久便能灭尽诸漏......亲证而安住。"第七经。
8. 打瞌睡经


61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme [kallavālamuttagāme (syā.)] pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

‘‘Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā’’ti? ‘‘Evaṃ, bhante’’ . ‘‘Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi [mā manasikāsi (sī.), manasi kareyyāsi (syā.), manasākāsi (ka.)], taṃ saññaṃ mā bahulamakāsi [taṃ saññaṃ bahulaṃ kareyyāsi (syā.), taṃ saññaṃ bahulamakāsi (ka.)]. Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha’’.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi [āviñjeyyāsi (sī. syā.)], pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā [paniñjitvā (ka.)] disā anuvilokeyyāsi , nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi – yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena [vivaṭṭena (syā.), middhavigatena (ka.)] cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī [pacchāpure tathāsaññī (katthaci)] caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca [paṭibuddheneva (syā.)] te, moggallāna, khippaññeva paccuṭṭhātabbaṃ – ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ.

‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti – ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.


61. 如是我闻。一时，世尊住在跋祇国的须摩罗山市鹿野苑的贝萨咖罗林中。那时，尊者大目犍连在摩揭陀国的咖拉瓦罗子村打瞌睡而坐。世尊以清净超人的天眼，见到尊者大目犍连在摩揭陀国的咖拉瓦罗子村打瞌睡而坐。见已，就如同强壮之人伸展弯曲的手臂，或弯曲伸展的手臂那样，世尊从跋祇国的须摩罗山市鹿野苑的贝萨咖罗林消失，出现在摩揭陀国的咖拉瓦罗子村尊者大目犍连面前。世尊坐在准备好的座位上。坐下后，世尊对尊者大目犍连说：
"目犍连，你在打瞌睡吗？目犍连，你在打瞌睡吗？""是的，大德。""那么，目犍连，当你住于某种想，昏睡来临时，不要作意那种想，不要多作那种想。目犍连，这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该如所闻、如所学地在心中思维、观察法，以意思惟。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该详细地诵读如所闻、如所学的法。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该拉扯两耳，用手按摩身体。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该从座位起来，用水擦眼睛，环顾四方，仰望星宿。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该作意光明想，确立白昼想——如白昼般的夜晚，如夜晚般的白昼。如是以开放、无遮蔽的心修习明亮的心。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该确立前后想经行，摄护诸根，心不外散。这样住时，你的昏睡可能会消失。"
"如果这样住时，你的昏睡还不消失，那么目犍连，你应该以右胁而卧，足足相叠，具念正知，作意起身想。目犍连，醒来时应该迅速起身，想着：'我不要沉溺于躺卧之乐、倚靠之乐、睡眠之乐。'目犍连，你应该这样学。"
"因此，目犍连，你应该这样学：'我不会高举鼻子去亲近诸家。'目犍连，你应该这样学。目犍连，如果比丘高举鼻子去亲近诸家，在家人有许多事务要做，他们可能不会注意到来访的比丘。这时比丘会想：'现在是谁在这家中败坏了我的名声？这些人对我似乎变得疏离了。'因此他会因未得而苦恼，苦恼则掉举，掉举则不摄护，不摄护则心远离三昧。"


‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na viggāhikakathaṃ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā [nāhaṃ moggalāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi. pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ , moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi [nāhaṃ moggallāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi, pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā.)] paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ [samaggaṃ (ka.)] vaṇṇayāmī’’ti.

Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti?

‘‘Idha, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci [na ca kiñci (sī. syā. ka.) ma. ni. 1.390 passitabbaṃ] loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Aṭṭhamaṃ.

9. Mettasuttaṃ



"因此，目犍连，你应该这样学：'我不会说争论之语。'目犍连，你应该这样学。目犍连，有争论之语时，可能会有过多的谈话，有过多谈话时则有掉举，掉举则不摄护，不摄护则心远离三昧。目犍连，我不赞叹与一切人交往。但是，目犍连，我也不是不赞叹与一切人交往。我不赞叹与在家人和出家人交往。但是那些住处寂静、无噪音、远离、适合人独处、适合禅修的住处，我赞叹与这样的住处交往。"
说此语时，尊者大目犍连对世尊说："大德，比丘如何能简要地得到爱尽解脱，究竟圆满，究竟安稳，究竟梵行，究竟究竟，为人天中最胜者？"
"在此，目犍连，比丘闻知'一切法不应执着'；目犍连，比丘如是闻知'一切法不应执着'。他证知一切法，证知一切法后遍知一切法。遍知一切法后，无论他经历何种感受——乐受、苦受或不苦不乐受，他都住于观察这些感受的无常，住于观察离贪，住于观察灭尽，住于观察舍离。当他如是住于观察这些感受的无常，住于观察离贪，住于观察灭尽，住于观察舍离时，他不执取世间的任何事物，不执取则不恐惧，不恐惧则自己证得涅槃。他了知：'生已尽，梵行已立，所作已办，不受后有。'目犍连，这样比丘就能简要地得到爱尽解脱，究竟圆满，究竟安稳，究竟梵行，究竟究竟，为人天中最胜者。"第八经。
9. 慈经

62.[itivu. 22 itivuttakepi] ‘‘Mā , bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave , adhivacanaṃ yadidaṃ puññāni [yadidaṃ puññanti (sī.), yadidaṃ puññāni (ka.)]. Abhijānāmi kho panāhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)], bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)] kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettaṃ cittaṃ bhāvesiṃ . Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ. Saṃvaṭṭamāne sudāhaṃ [saṃvaṭṭamānassudāhaṃ (ka.)], bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.

‘‘Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi’’nti [ajjhāvasanti (syā.) ajjhāvasati (sī. ka.)].

‘‘Passa puññānaṃ vipākaṃ, kusalānaṃ sukhesino [sukhesinaṃ (sī.)];

Mettaṃ cittaṃ vibhāvetvā, satta vassāni bhikkhavo [bhikkhave (ka.)];

Sattasaṃvaṭṭavivaṭṭakappe , nayimaṃ lokaṃ punāgamiṃ [punāgamaṃ (syā.)].

‘‘Saṃvaṭṭamāne lokamhi, homi ābhassarūpago;

Vivaṭṭamāne lokasmiṃ, suññabrahmūpago ahuṃ.

‘‘Sattakkhattuṃ mahābrahmā, vasavattī tadā ahuṃ;

Chattiṃsakkhattuṃ devindo, devarajjamakārayiṃ.

‘‘Cakkavattī ahuṃ rājā, jambumaṇḍassa [jambudīpassa (sī.), jambusaṇḍassa (syā.)] issaro;

Muddhāvasitto [muddhābhisitto (ka.)] khattiyo, manussādhipatī ahuṃ.

‘‘Adaṇḍena asatthena, vijeyya pathaviṃ imaṃ;

Asāhasena kammena [dhammena (sī. syā.)], samena anusāsi taṃ.

‘‘Dhammena rajjaṃ kāretvā, asmiṃ pathavimaṇḍale;

Mahaddhane mahābhoge, aḍḍhe ajāyihaṃ kule.

‘‘Sabbakāmehi sampanne [sampuṇṇe (ka.)], ratanehi ca sattahi;

Buddhā saṅgāhakā loke, tehi etaṃ sudesitaṃ.

‘‘Eso hetu mahantassa, pathabyo me na vipajjati [esa hetu mahantassa, puthabyo yena vuccati (sī. syā.)];

Pahūtavittūpakaraṇo, rājā hoti [homi (sī. syā.)] patāpavā.

‘‘Iddhimā yasavā hoti [homi (sī. syā.)], jambumaṇḍassa [jambusaṇḍassa (sī. syā.)] issaro;

Ko sutvā nappasīdeyya, api kaṇhābhijātiyo.

‘‘Tasmā hi attakāmena [atthakāmena (syā. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhānasāsana’’nti. navamaṃ;

10. Bhariyāsuttaṃ



62. "比丘们，不要畏惧功德。比丘们，功德是快乐的同义语。比丘们，我亲身证知长时期所作功德的长期可意、可爱、可悦、善果报。我修习慈心七年。修习慈心七年后，七个世界成坏劫中我都不再返回这个世界。比丘们，在世界坏灭时我生于光音天，在世界形成时我生于空梵天宫。
比丘们，在那里我成为大梵天，征服者不被征服者，全见者，自在者。比丘们，我三十六次成为天帝释；数百次成为转轮圣王，是如法的法王，统御四方，得到国土安稳，具足七宝。比丘们，我具有这七宝，即：轮宝、象宝、马宝、摩尼宝、女宝、居士宝、主兵臣宝为第七。比丘们，我有超过一千个儿子，都是勇猛、英武、能摧毁敌军的。他以非暴力、非武力而以正法征服这四海之内的大地而统治。"
"看功德的果报，求乐者的善果；
修习慈心七年，比丘们要知晓；
七个世界成坏，不再返此世间。
世界正坏灭时，我生光音天上；
世界正形成时，我生空梵天宫。
七次为大梵天，我为自在天主；
三十六次天帝，掌管天界王权。
我为转轮圣王，瞻部洲的君主；
灌顶刹帝利族，成为人中之主。
无杖亦无刀剑，征服这片大地；
以无暴力之业，平等地治理它。
以正法治王国，于此地轮之上；
生于大财大富，富裕高贵家族。
具足一切欲乐，及此七种宝物；
诸佛世间导师，皆善说此教法。
此为大地之因，我的大地不失；
拥有诸多资财，成为威严国王。
具大神通威德，瞻部洲的君主；
谁闻不生净信，即使是下贱种。
是故求自利者，希求伟大成就；
应当尊重正法，忆持佛陀教诲。"第九经。
10. 妻子经

63. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

‘‘Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī’’ti.

Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi – ‘‘ehi, sujāte’’ti! ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca –

‘‘Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Na kho ahaṃ [nāhaṃ (syā.)], bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyya’’nti. ‘‘Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca –

‘‘Paduṭṭhacittā ahitānukampinī,

Aññesu rattā atimaññate patiṃ;

Dhanena kītassa vadhāya ussukā,

Yā evarūpā purisassa bhariyā;

‘Vadhā ca bhariyā’ti ca sā pavuccati.

‘‘Yaṃ itthiyā vindati sāmiko dhanaṃ,

Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;

Appampi tassa apahātumicchati,

Yā evarūpā purisassa bhariyā;

‘Corī ca bhariyā’ti ca sā pavuccati.

‘‘Akammakāmā alasā mahagghasā,

Pharusā ca caṇḍī duruttavādinī;

Uṭṭhāyakānaṃ abhibhuyya vattati,

Yā evarūpā purisassa bhariyā;

‘Ayyā ca bhariyā’ti ca sā pavuccati.

‘‘Yā sabbadā hoti hitānukampinī,

Mātāva puttaṃ anurakkhate patiṃ;

Tato dhanaṃ sambhatamassa rakkhati,

Yā evarūpā purisassa bhariyā;

‘Mātā ca bhariyā’ti ca sā pavuccati.

‘‘Yathāpi jeṭṭhā bhaginī kaniṭṭhakā [kaṇiṭṭhā (sī.), kaniṭṭhā (syā.)],

Sagāravā hoti sakamhi sāmike;

Hirīmanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;‘Bhaginī ca bhariyā’ti ca sā pavuccati.

‘‘Yācīdha disvāna patiṃ pamodati,

Sakhī sakhāraṃva cirassamāgataṃ;

Koleyyakā sīlavatī patibbatā,

Yā evarūpā purisassa bhariyā;

‘Sakhī ca bhariyā’ti ca sā pavuccati.

‘‘Akkuddhasantā vadhadaṇḍatajjitā,

Aduṭṭhacittā patino titikkhati;

Akkodhanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;

‘Dāsī ca bhariyā’ti ca sā pavuccati.

‘‘Yācīdha bhariyā vadhakāti vuccati,

‘Corī ca ayyā’ti ca yā pavuccati;

Dussīlarūpā pharusā anādarā,

Kāyassa bhedā nirayaṃ vajanti tā.

‘‘Yācīdha mātā bhaginī sakhīti ca,

‘Dāsī ca bhariyā’ti ca sā pavuccati;

Sīle ṭhitattā cirarattasaṃvutā,

Kāyassa bhedā sugatiṃ vajanti tā’’ti.

‘‘Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū’’ti. Dasamaṃ.

11. Kodhanasuttaṃ



63. 一时，世尊在晨早时分着衣持钵，往诣给孤独长者的住所。到达后，坐在准备好的座位上。那时，给孤独长者家中人们高声喧闹。于是给孤独长者来到世尊处，礼敬世尊后，坐在一旁。世尊对坐在一旁的给孤独长者说：
"长者，为什么你家中的人如此高声喧闹，就像渔夫在捕鱼时一样？""大德，这是媳妇善生，她来自富裕家庭。她不尊重婆婆，不尊重公公，不尊重丈夫，也不恭敬、尊重、尊崇、供养世尊。"
于是世尊呼唤善生媳妇说："善生，来这里！""是的，大德。"善生媳妇回答世尊后，来到世尊处，礼敬世尊后，坐在一旁。世尊对坐在一旁的善生媳妇说：
"善生，男人有七种妻子。是哪七种？如杀手者，如盗贼者，如主人者，如母亲者，如姐妹者，如朋友者，如婢女者。善生，这就是男人的七种妻子。你是其中哪一种？""大德，我不了解世尊简要所说的详细含义。请世尊为我说法，使我能了解世尊简要所说的详细含义。""那么，善生，你仔细听，好好作意，我要说了。""是的，大德。"善生媳妇回答世尊。世尊说：
"心怀恶意不念利，
贪恋他人轻视夫；
谋求杀害买主命，
此类女子为夫妻；
称之为'杀手妻'也。
丈夫辛劳所得财，
手艺商贾或耕种；
即使微少欲窃取，
此类女子为夫妻；
称之为'盗贼妻'也。
懒惰不事业贪食，
粗暴凶恶语恶毒；
压制一切勤劳者，
此类女子为夫妻；
称之为'主人妻'也。
常怀慈念为利益，
如母护子护丈夫；
守护夫婿所积财，
此类女子为夫妻；
称之为'母亲妻'也。
如同姐姐对幼弟，
恭敬对待其丈夫；
谦逊随顺夫意愿，
此类女子为夫妻；
称之为'姐妹妻'也。
见到丈夫心欢喜，
如友重逢久别时；
善良具德贞节者，
此类女子为夫妻；
称之为'朋友妻'也。
受打受骂不生嗔，
心无恶意忍丈夫；
无瞋随顺夫意愿，
此类女子为夫妻；
称之为'婢女妻'也。
此处称为杀手妻，
盗贼及主人妻者；
品行不端粗暴者，
身坏命终堕地狱。
此处称为母亲妻，
姐妹朋友婢女者；
持戒长期守护者，
身坏命终生善趣。"
"善生，这就是男人的七种妻子。你是其中哪一种？""大德，从今日起，愿世尊认为我是如婢女般的妻子。"第十经。
11. 忿怒经

64. ‘‘Sattime , bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dubbaṇṇo assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ [kodhanāyaṃ (ka.)], bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano [odātavasano (ka.)]; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na pacurattho assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati . Kodhanoyaṃ , bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati , atthampi gahetvā ‘anattho me gahito’ti maññati. Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa. Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na bhogavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa. Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na yasavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto. Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na mittavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ. Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto. Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā’’ti.

‘‘Kodhano dubbaṇṇo hoti, atho dukkhampi seti so;

Atho atthaṃ gahetvāna, anatthaṃ adhipajjati [adhigacchati (sī.), paṭipajjati (syā.)].


64. "比丘们，有这七法是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。是哪七法？在此，比丘们，敌人这样希望敌人：'啊，愿他变得丑陋！'这是为什么？比丘们，敌人不喜欢敌人容貌美好。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，即使他沐浴清洁，涂抹香料，修剪须发，穿着白衣，但被忿怒征服时，他就变得丑陋。比丘们，这是第一法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他睡得不安！'这是为什么？比丘们，敌人不喜欢敌人安眠。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，即使他睡在铺设长毛毯、花毯、鹿皮、红白伞盖、两端有红枕的座椅上，但被忿怒征服时，他只能睡得痛苦。比丘们，这是第二法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他不得利益！'这是为什么？比丘们，敌人不喜欢敌人获得利益。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，得到不利以为是利，得到利益以为是不利。这些互相对立的事物被他执取后，长期导致不利与痛苦，因为他被忿怒征服。比丘们，这是第三法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他没有财富！'这是为什么？比丘们，敌人不喜欢敌人富有。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，他通过勤奋努力，臂力劳作，汗水换来的如法所得财富，也会被国王没收入库，因为他被忿怒征服。比丘们，这是第四法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他没有名声！'这是为什么？比丘们，敌人不喜欢敌人有名声。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，他通过不放逸获得的名声，也会因被忿怒征服而失去。比丘们，这是第五法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他没有朋友！'这是为什么？比丘们，敌人不喜欢敌人有朋友。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，他的朋友、同僚、亲戚、血亲都会远离他，因为他被忿怒征服。比丘们，这是第六法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。
复次，比丘们，敌人这样希望敌人：'啊，愿他身坏命终后，往生恶趣、恶道、堕处、地狱！'这是为什么？比丘们，敌人不喜欢敌人往生善趣。比丘们，这忿怒的人，被忿怒征服，被忿怒缠缚，身行恶行，语行恶行，意行恶行。他身行恶行、语行......身坏命终后，往生恶趣、恶道、堕处、地狱，因为他被忿怒征服。比丘们，这是第七法，是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。比丘们，这七法是敌人所愿，能造敌人，会降临到忿怒的女人或男人身上。"
"忿怒者变丑陋，而且睡不安；
得利以为害，反而趋不利。"


‘‘Tato kāyena vācāya, vadhaṃ katvāna kodhano;

Kodhābhibhūto puriso, dhanajāniṃ nigacchati.

‘‘Kodhasammadasammatto , āyasakyaṃ [āyasakkhaṃ (syā.)] nigacchati;

Ñātimittā suhajjā ca, parivajjanti kodhanaṃ.

[itivu. 88 itivuttakepi] ‘‘Anatthajanano kodho, kodho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naraṃ.

‘‘Yaṃ kuddho uparodheti, sukaraṃ viya dukkaraṃ;

Pacchā so vigate kodhe, aggidaḍḍhova tappati.

‘‘Dummaṅkuyaṃ padasseti [sadasseti (sī.), paṭhamaṃ dasseti (syā.)], dhūmaṃ dhūmīva pāvako;

Yato patāyati kodho, yena kujjhanti mānavā.

‘‘Nāssa hirī na ottappaṃ [na assa hirī ottappañca (ka.)], na vāco hoti gāravo;

Kodhena abhibhūtassa, na dīpaṃ hoti kiñcanaṃ.

‘‘Tapanīyāni kammāni, yāni dhammehi ārakā;

Tāni ārocayissāmi, taṃ suṇātha yathā tathaṃ.

‘‘Kuddho hi pitaraṃ hanti, hanti kuddho samātaraṃ;

Kuddho hi brāhmaṇaṃ hanti, hanti kuddho puthujjanaṃ.

‘‘Yāya mātu bhato poso, imaṃ lokaṃ avekkhati;

Tampi pāṇadadiṃ santiṃ, hanti kuddho puthujjano.

‘‘Attūpamā hi te sattā, attā hi paramo [paramaṃ (sī. syā.)] piyo;

Hanti kuddho puthuttānaṃ, nānārūpesu mucchito.

‘‘Asinā hanti attānaṃ, visaṃ khādanti mucchitā;

Rajjuyā bajjha mīyanti, pabbatāmapi kandare.

‘‘Bhūnahaccāni [bhūtahaccāni (sī. syā.)] kammāni, attamāraṇiyāni ca;

Karontā nāvabujjhanti [karonto nāvabujjhati (ka.)], kodhajāto parābhavo.

‘‘Itāyaṃ kodharūpena, maccupāso guhāsayo;

Taṃ damena samucchinde, paññāvīriyena diṭṭhiyā.

‘‘Yathā metaṃ [ekametaṃ (syā.), ekametaṃ (sī.)] akusalaṃ, samucchindetha paṇḍito;

Tatheva dhamme sikkhetha, mā no dummaṅkuyaṃ ahu.

‘‘Vītakodhā anāyāsā, vītalobhā anussukā [anissukā (sī. syā.) tadaṭṭhakathāsu pana ‘‘anussukā’’ tveva dissati];

Dantā kodhaṃ pahantvāna, parinibbanti anāsavā’’ti [parinibbissathanāsavāti (syā.), parinibbiṃsu anāsavāti (ka.)]. ekādasamaṃ;

Abyākatavaggo chaṭṭho.


"因忿怒身口行，暴戾多行害；
忿怒所征服者，损失诸财产。
忿怒迷醉者，必定丧声誉；
亲朋及友人，远离忿怒者。
忿怒生不利，忿怒乱此心；
内生诸恐怖，众人不觉知。
忿怒不知利，忿怒不见法；
如入黑暗中，为忿所征服。
忿者所毁坏，难如同易做；
后忿消散时，如火烧般苦。
显现恶征兆，如火生黑烟；
忿怒从此生，由此人生嗔。
无愧亦无惧，言语无尊敬；
为忿所征服，无有何光明。
今说诸恶业，远离诸善法；
汝等且听闻，如实所宣说。
忿者杀其父，忿者杀其母；
忿者杀婆罗门，忿者杀凡夫。
养育视世界，施命之慈母；
凡夫被忿使，竟杀此圣母。
众生皆如己，自身最可爱；
迷惑忿怒者，以种种形害。
以剑自杀身，迷惑服毒药；
以绳自缢死，跳崖入深谷。
害生杀自己，作诸恶业者；
不知由忿生，终归于毁灭。
此忿怒形状，如魔藏深窟；
以调伏断除，以慧力见解。
如智者断除，如是不善法；
如是学诸法，莫生恶征兆。
离忿无烦恼，离贪无嫉妒；
调伏断忿怒，无漏般涅槃。"第十一经。
无记品第六。


Tassuddānaṃ –

Abyākato purisagati, tissa sīha arakkhiyaṃ;

Kimilaṃ satta pacalā, mettā bhariyā kodhekādasāti.



我来为您翻译这段巴利语内容。这是一个偈颂概要（uddāna）：
其中概要如下 -
未记说与人之趣，帝须与狮不守护；
祇摩罗七与睡眠，慈心妻子忿怒十一。
注：这是一个总颂，通常出现在经文结尾，用来概括前面内容的主题。每个词都代表了一个章节或故事的关键词。这种总颂的作用是帮助记忆整部经文的结构和内容。

