7. Mahāvaggo

1. Hirīottappasuttaṃ

65.[a. ni. 5.24, 168; 2.6.50] ‘‘Hirottappe , bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

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

2. Sattasūriyasuttaṃ



7. 大品
1. 惭愧经
65."诸比丘，当无惭愧时，对于失去惭愧者，其根律仪的基础已毁；当无根律仪时，对于失去根律仪者，其戒的基础已毁；当无戒时，对于失去戒者，其正定的基础已毁；当无正定时，对于失去正定者，其如实知见的基础已毁；当无如实知见时，对于失去如实知见者，其厌离离贪的基础已毁；当无厌离离贪时，对于失去厌离离贪者，其解脱知见的基础已毁。诸比丘，譬如一棵失去枝叶的树，其嫩芽不能圆满生长，树皮、软木、心材也不能圆满生长。同样地，诸比丘，当无惭愧时，对于失去惭愧者，其根律仪的基础已毁；当无根律仪时，对于失去根律仪者，其戒的基础已毁；当无戒时，对于失去戒者，其正定的基础已毁；当无正定时，对于失去正定者，其如实知见的基础已毁；当无如实知见时，对于失去如实知见者，其厌离离贪的基础已毁；当无厌离离贪时，对于失去厌离离贪者，其解脱知见的基础已毁。
"诸比丘，当有惭愧时，对于具足惭愧者，其根律仪具足基础；当有根律仪时，对于具足根律仪者，其戒具足基础；当有戒时，对于具足戒者，其正定具足基础；当有正定时，对于具足正定者，其如实知见具足基础；当有如实知见时，对于具足如实知见者，其厌离离贪具足基础；当有厌离离贪时，对于具足厌离离贪者，其解脱知见具足基础。诸比丘，譬如一棵具足枝叶的树，其嫩芽能圆满生长，树皮、软木、心材也能圆满生长。同样地，诸比丘，当有惭愧时，对于具足惭愧者，其根律仪具足基础......乃至......解脱知见。"第一。
2. 七日经

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Aniccā , bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

‘‘Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā [kussubbho (sī.), kussobbhā (syā.)] tā ussussanti visussanti, na bhavanti . Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ – anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi , tālamattampi mahāsamudde udakaṃ saṇṭhāti; sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi [porisamattampi (syā.)], aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu [gopphakapadesesu (ka.)] udakāni ṭhitāni honti; evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni [gopadamattāni (sī. syā.)] mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti [dhūpāyanti sandhūpāyanti sampadhūpāyanti (sī. syā.)]. Seyyathāpi, bhikkhave, kumbhakārapāko ālepito [ālimpito (sī. syā.)] paṭhamaṃ dhūmeti saṃdhūmeti sampadhūmeti; evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.


如是我闻：一时，世尊住在毗舍离（今印度比哈尔邦毗舍离）的庵婆波利园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，诸行无常；诸比丘，诸行不实；诸比丘，诸行不可依靠。诸比丘，这就足以对一切诸行生厌，足以离欲，足以解脱。
"诸比丘，须弥山王高八万四千由旬，宽八万四千由旬，沉入大海八万四千由旬，超出大海八万四千由旬。诸比丘，有这样的时候，在经过长久的时间之后，或许很多年，很多百年，很多千年，很多十万年，天不降雨。诸比丘，当天不降雨时，一切种子、植物、药草、小树、大树都会枯萎干涸，不复存在。诸比丘，如是诸行无常；诸比丘，如是诸行不实......乃至......足以解脱。
"诸比丘，有这样的时候，在经过长久的时间之后，第二个太阳出现。诸比丘，当第二个太阳出现时，所有小河、小池都会枯萎干涸，不复存在。诸比丘，如是诸行无常......乃至......足以解脱。
"诸比丘，有这样的时候，在经过长久的时间之后，第三个太阳出现。诸比丘，当第三个太阳出现时，所有大河，即：恒河、阎牟那河、阿致罗伐底河、萨拉浮河、摩希河，都会枯萎干涸，不复存在。诸比丘，如是诸行无常......乃至......足以解脱。
"诸比丘，有这样的时候，在经过长久的时间之后，第四个太阳出现。诸比丘，当第四个太阳出现时，这些大河发源的大湖，即：无热恼池、狮子跌落池、车制池、镜面池、鸠那罗池、六牙池、曼陀基尼池，都会枯萎干涸，不复存在。诸比丘，如是诸行无常......乃至......足以解脱。
"诸比丘，有这样的时候，在经过长久的时间之后，第五个太阳出现。诸比丘，当第五个太阳出现时，大海中的水位下降一百由旬，下降二百由旬，下降三百由旬，下降四百由旬，下降五百由旬，下降六百由旬，下降七百由旬；大海中的水只剩下七棕榈树高，六棕榈树高，五棕榈树高，四棕榈树高，三棕榈树高，二棕榈树高，一棕榈树高；大海中的水只剩下七人高，六人高，五人高，四人高，三人高，二人高，一人高，半人高，腰高，膝高，踝高。诸比丘，就像在秋季下着大雨滴时，这里那里牛蹄印中有积水；同样地，诸比丘，这里那里大海中只剩下踝高的水。当第五个太阳出现时，大海中连指节高的水都没有了。诸比丘，如是诸行无常......乃至......足以解脱。
"诸比丘，有这样的时候，在经过长久的时间之后，第六个太阳出现。诸比丘，当第六个太阳出现时，这大地和须弥山王都冒烟，升烟，遍烟。诸比丘，就像陶工窑被涂抹后先冒烟，升烟，遍烟；同样地，诸比丘，当第六个太阳出现时，这大地和须弥山王都冒烟，升烟，遍烟。诸比丘，如是诸行无常......乃至......足以解脱。


‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa , bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

‘‘Tatra, bhikkhave, ko mantā ko saddhātā – ‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?

[a. ni. 6.54; 

"诸比丘，有这样的时候，在经过长久的时间之后，第七个太阳出现。诸比丘，当第七个太阳出现时，这大地和须弥山王都燃烧，炽燃，成为一团火焰。诸比丘，当这大地和须弥山王燃烧、焚烧时，火焰被风吹起，甚至达到梵天界。诸比丘，当须弥山王燃烧、焚烧、毁坏，被巨大的火聚所征服时，一百由旬高的山峰崩塌，二百由旬高的，三百由旬高的，四百由旬高的，五百由旬高的山峰都崩塌。诸比丘，当这大地和须弥山王燃烧、焚烧时，既看不见灰烬，也看不见煤烟。诸比丘，就像酥油或油燃烧、焚烧时，既看不见灰烬，也看不见煤烟；同样地，诸比丘，当这大地和须弥山王燃烧、焚烧时，既看不见灰烬，也看不见煤烟。诸比丘，如是诸行无常；诸比丘，如是诸行不实；诸比丘，如是诸行不可依靠。诸比丘，这就足以对一切诸行生厌，足以离欲，足以解脱。
"诸比丘，在这里，除了已见真理者外，谁能想到，谁能相信：'这大地和须弥山王将被焚烧，将被毁灭，将不复存在'？"

7.73] ‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave , satthuno anekāni sāvakasatāni ahesuṃ. Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.

‘‘Atha kho, bhikkhave, sunettassa satthuno etadahosi – ‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yaṃnūnāhaṃ uttari mettaṃ [uttari maggaṃ (ka.)] bhāveyya’’’nti.

‘‘Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. Saṃvaṭṭamāne sudaṃ, bhikkhave , loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi – ‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi’’.

‘‘Taṃ kissa hetu? Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

‘‘Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto’’ti. dutiyaṃ;

3. Nagaropamasuttaṃ



"诸比丘，过去曾有一位名叫善眼的导师，是外道教主，已离欲贪。诸比丘，这位善眼导师有数百位弟子。诸比丘，善眼导师为弟子们宣说能与梵天共住的法。诸比丘，当善眼导师宣说能与梵天共住的法时，那些完全了解其教导的人，身坏命终后，往生善趣梵天界。那些没有完全了解其教导的人，身坏命终后，有些往生他化自在天，有些往生化乐天，有些往生兜率天，有些往生夜摩天，有些往生三十三天，有些往生四大王天，有些往生富贵刹帝利家，有些往生富贵婆罗门家，有些往生富贵居士家。
"诸比丘，这时善眼导师想到：'我来世与弟子们同趣同生，这是不相称的，我应当更进一步修习慈心。'
"诸比丘，于是善眼导师修习慈心七年。修习慈心七年后，七个世界成坏劫中都没有再来这个世界。诸比丘，当世界毁坏时，他生于光音天。当世界形成时，他生于空梵宫。诸比丘，在那里，他是大梵天，是征服者非被征服者，是全见者，是自在者。诸比丘，他三十六次成为帝释天主。他数百次成为转轮圣王，是如法的法王，统领四方，得到国土安稳，具足七宝。他有超过一千个儿子，都是勇猛强健，能摧毁敌军。他以正法征服这四方大地直至海际而住，不用刑罚，不用兵器。诸比丘，即便是这样长寿、这样长住的善眼导师，也未能解脱'生、老、死、忧、悲、苦、忧恼'，我说他未能解脱苦。
"这是什么原因？因为未觉悟、未通达四法。哪四法？诸比丘，未觉悟、未通达圣戒，未觉悟、未通达圣定，未觉悟、未通达圣慧，未觉悟、未通达圣解脱。诸比丘，现在这圣戒已觉悟、已通达，圣定已觉悟、已通达，圣慧已觉悟、已通达，圣解脱已觉悟、已通达，有爱已断，再有之根已尽，不再有后有。"世尊说此。说此已，善逝、导师又更说：
"戒定慧解脱，无上之境界；
这些法已悟，具德瞿昙尊。
佛以智证知，为比丘说法；
苦尽导师佛，具眼入涅槃。"第二。
3. 城邑经

67. ‘‘Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ [suparikkhittaṃ (ka.)] hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.

‘‘Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā [gambhīranemi (ka.)] sunikhātā acalā asampavedhī [asampavedhi (sī. syā.)]. Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare parikhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca [jevaniyañca (sī. aṭṭha.)]. Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti.

‘‘Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.


"诸比丘，当国王的边境城市具备七种城市设备，并能轻易无困难地获得四种供给时，诸比丘，这就称为国王的边境城市不会被外敌所危害。
"什么是七种城市设备呢？诸比丘，在此，国王的边境城市有深入地下、稳固不动的柱桩。这是第一种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市有又深又宽的护城河。这是第二种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市有又高又宽的巡逻道。这是第三种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市储存许多武器，包括标枪和弓箭。这是第四种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市驻扎大量军队，即：象兵、骑兵、车兵、弓箭手、旗手、传令兵、粮食供应兵、贵族武士、突击兵、大力士、勇士、皮甲战士、奴隶子兵。这是第五种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市有聪明、能干、智慧的门卫，能阻挡陌生人，允许熟人进入。这是第六种城市设备，使国王的边境城市能保护内部，抵御外敌。
"再者，诸比丘，国王的边境城市有又高又宽且涂抹平整的城墙。这是第七种城市设备，使国王的边境城市能保护内部，抵御外敌。这就是七种城市设备。
"什么是能轻易无困难地获得四种供给？在此，诸比丘，国王的边境城市储存大量的草、木、水，为了内部的愉悦、无忧、安乐，和抵御外敌。
"再者，诸比丘，国王的边境城市储存大量的稻米和大麦，为了内部的愉悦、无忧、安乐，和抵御外敌。
"再者，诸比丘，国王的边境城市储存大量的芝麻、豆类、豌豆和其他谷物，为了内部的愉悦、无忧、安乐，和抵御外敌。
"再者，诸比丘，国王的边境城市储存大量的药品，即：酥油、生酥、油、蜂蜜、糖浆、盐，为了内部的愉悦、无忧、安乐，和抵御外敌。诸比丘，这就是能轻易无困难地获得的四种供给。


‘‘Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ ‘itipi so…pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā dutiyena saddhammena samannāgato hoti.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappapariyāyapatho , bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti ; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā tatiyena saddhammena samannāgato hoti.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgato hoti.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā pañcamena saddhammena samannāgato hoti.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya . Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.




诸比丘，当国王的边境城市具备这七种城市设施，并且能够轻易获得、不费力获得、毫无困难地获得这四种粮食时。诸比丘，这就称为国王的边境城市不会被外部敌人、对手所攻破。同样地，诸比丘，当圣弟子具备七种正法，并且能够轻易获得、不费力获得、毫无困难地获得四种禅那这些超越常人的现法乐住时。诸比丘，这就称为圣弟子不会被魔罗、不会被恶者所攻破。他具备哪七种正法？
诸比丘，就像国王边境城市有根基深埋、牢固安置、稳固不动的门柱，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子有信仰，相信如来的觉悟："如是，彼世尊是……佛陀、世尊。"诸比丘，以信仰为柱的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第一\种正法。
诸比丘，就像国王边境城市有又深又宽的护城壕，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子有惭耻心，对身恶行、语恶行、意恶行感到惭耻，对染着邪恶不善法感到惭耻。诸比丘，以惭耻为壕的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第二\种正法。
诸比丘，就像国王边境城市有又高又宽的巡逻道，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子有畏惧心，对身恶行、语恶行、意恶行感到畏惧，对染着邪恶不善法感到畏惧。诸比丘，以畏惧为道的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第三\种正法。
诸比丘，就像国王边境城市储存了许多武器，包括矛和投射武器，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子多闻……以正见通达。诸比丘，以闻为器的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第四\种正法。
诸比丘，就像国王边境城市驻扎着大量军队，如象兵、骑兵、车兵、弓箭手、旗手、军官、粮食官、贵族武士、突击队、大力士、勇士、皮甲兵、奴隶兵等，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子精进安住，为断除不善法、成就善法而精进，有力、坚定、不放弃善法。诸比丘，以精进为军的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第五\种正法。
诸比丘，就像国王边境城市有聪明、机智、有智慧的守门人，能阻挡陌生人、放行熟人，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子具有最上念的警觉，能忆念、回想久远之事与言语。诸比丘，以念为门的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第六\种正法。


‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.

‘‘Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

‘‘Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato’’ti. Tatiyaṃ.

4. Dhammaññūsuttaṃ



诸比丘，就像国王边境城市有又高又宽、涂抹良好的城墙，用于保护内部、抵御外敌。同样地，诸比丘，圣弟子有智慧，具备能观生灭的智慧，具有圣者的洞察力，能正确导向苦的止息。诸比丘，以智慧为墙的圣弟子能舍弃不善、修习善法；舍弃有过、修习无过；保持自身清净。这是他具备的第七\种正法。他具备这七种正法。
他如何能轻易获得、不费力获得、毫无困难地获得这四种超越常人的禅那现法乐住？诸比丘，就像国王边境城市储存了大量草木和水，用于内部欢乐、无忧无虑、安乐住，并抵御外敌。同样地，诸比丘，圣弟子远离欲望……成就并安住于初禅，为自身的欢乐、无忧无虑、安乐住，为进入涅槃。
诸比丘，就像国王边境城市储存了大量稻谷，用于内部欢乐、无忧无虑、安乐住，并抵御外敌。同样地，诸比丘，圣弟子止息寻伺……成就并安住于第二\禅，为自身的欢乐、无忧无虑、安乐住，为进入涅槃。
诸比丘，就像国王边境城市储存了大量芝麻、绿豆、豆类和其他豆类，用于内部欢乐、无忧无虑、安乐住，并抵御外敌。同样地，诸比丘，圣弟子离喜……成就并安住于第三\禅，为自身的欢乐、无忧无虑、安乐住，为进入涅槃。
诸比丘，就像国王边境城市储存了大量药品，如酥油、生酥、油、蜂蜜、糖浆、盐等，用于内部欢乐、无忧无虑、安乐住，并抵御外敌。同样地，诸比丘，圣弟子舍乐舍苦，先前的喜忧已灭，成就并安住于不苦不乐、具有舍念清净的第四\禅，为自身的欢乐、无忧无虑、安乐住，为进入涅槃。他能轻易获得、不费力获得、毫无困难地获得这四种超越常人的禅那现法乐住。
诸比丘，当圣弟子具备这七种正法，并且能轻易获得、不费力获得、毫无困难地获得这四种超越常人的禅那现法乐住时，诸比丘，这就称为圣弟子不会被魔罗、不会被恶者所攻破。第三\经终。
第四\经 知法经

68. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

‘‘Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. No ce, bhikkhave, bhikkhu dhammaṃ jāneyya – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū.

‘‘Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū.

‘‘Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṃ jāneyya – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave , bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū.

‘‘Mattaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.

‘‘Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṃ jāneyya – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.

‘‘Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ , evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti. No ce, bhikkhave, bhikkhu parisaṃ jāneyya – ‘ayaṃ khattiyaparisā…pe… evaṃ tuṇhī bhavitabba’nti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā . Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.

‘‘Puggalaparoparaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno [sabbatthapi idha ārambhe ‘‘bhikkhuno’’ tveva dissati] dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo , evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo, evaṃ so tenaṅgena pāsaṃso.


诸比丘，具备七法的比丘值得供养……是世间无上福田。是哪七法？在此，诸比丘，比丘是知法者、知义者、知己者、知量者、知时者、知众者、知人胜劣者。
诸比丘，如何是知法者？在此，诸比丘，比丘知晓法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。诸比丘，若比丘不知晓法——经、应颂乃至未曾有法、方广，则不能称为"知法者"。诸比丘，正因比丘知晓法——经、应颂乃至未曾有法、方广，故称为"知法者"。此为知法者。
如何是知义者？在此，诸比丘，比丘知晓各种话语的意义："这是这话的意义，这是这话的意义"。诸比丘，若比丘不知晓各种话语的意义："这是这话的意义，这是这话的意义"，则不能称为"知义者"。诸比丘，正因比丘知晓各种话语的意义："这是这话的意义，这是这话的意义"，故称为"知义者"。此为知法者、知义者。
如何是知己者？在此，诸比丘，比丘了知自己："我有如此信仰、戒行、多闻、布施、智慧、辩才"。诸比丘，若比丘不了知自己："我有如此信仰、戒行、多闻、布施、智慧、辩才"，则不能称为"知己者"。诸比丘，正因比丘了知自己："我有如此信仰、戒行、多闻、布施、智慧、辩才"，故称为"知己者"。此为知法者、知义者、知己者。
如何是知量者？在此，诸比丘，比丘知晓接受衣服、饮食、卧具、病人用药等资具的适量。诸比丘，若比丘不知晓接受衣服、饮食、卧具、病人用药等资具的适量，则不能称为"知量者"。诸比丘，正因比丘知晓接受衣服、饮食、卧具、病人用药等资具的适量，故称为"知量者"。此为知法者、知义者、知己者、知量者。
如何是知时者？在此，诸比丘，比丘知晓时间："这是诵经的时间，这是请教的时间，这是修行的时间，这是独修的时间"。诸比丘，若比丘不知晓时间："这是诵经的时间，这是请教的时间，这是修行的时间，这是独修的时间"，则不能称为"知时者"。诸比丘，正因比丘知晓时间："这是诵经的时间，这是请教的时间，这是修行的时间，这是独修的时间"，故称为"知时者"。此为知法者、知义者、知己者、知量者、知时者。
如何是知众者？在此，诸比丘，比丘知晓众会："这是刹帝利众，这是婆罗门众，这是居士众，这是沙门众。在那里应如是亲近，如是站立，如是行动，如是坐下，如是说话，如是保持沉默"。诸比丘，若比丘不知晓众会："这是刹帝利众……如是保持沉默"，则不能称为"知众者"。诸比丘，正因比丘知晓众会："这是刹帝利众，这是婆罗门众，这是居士众，这是沙门众。在那里应如是亲近，如是站立，如是行动，如是坐下，如是说话，如是保持沉默"，故称为"知众者"。此为知法者、知义者、知己者、知量者、知时者、知众者。
如何是知人胜劣者？在此，诸比丘，比丘了知两种人。两种人——一种渴望见圣者，一种不渴望见圣者。不渴望见圣者的人，因此而应受责备。渴望见圣者的人，因此而应受赞扬。


‘‘Dve puggalā ariyānaṃ dassanakāmā – eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.

‘‘Dve puggalā saddhammaṃ sotukāmā – eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena pāsaṃso.

‘‘Dve puggalā ohitasotā dhammaṃ suṇanti [suṇantā (ka.)] – eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.

‘‘Dve puggalā sutvā dhammaṃ dhārenti [dhārentā (ka.)] – eko dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.

‘‘Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti [upaparikkhantā (ka.)] – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.

‘‘Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so tenaṅgena pāsaṃso. Evaṃ kho, bhikkhave, bhikkhuno [bhikkhunā (sī. syā.)] dvayena puggalā viditā honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. ‘‘Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

5. Pāricchattakasuttaṃ



两种渴望见圣者的人——一种渴望听闻正法，一种不渴望听闻正法。不渴望听闻正法的人，因此而应受责备。渴望听闻正法的人，因此而应受赞扬。
两种渴望听闻正法的人——一种专注地听法，一种不专注地听法。不专注听法的人，因此而应受责备。专注听法的人，因此而应受赞扬。
两种专注听法的人——一种听后能持守法，一种听后不能持守法。听后不能持守法的人，因此而应受责备。听后能持守法的人，因此而应受赞扬。
两种听后持守法的人——一种思维所持法义，一种不思维所持法义。不思维所持法义的人，因此而应受责备。思维所持法义的人，因此而应受赞扬。
两种思维所持法义的人——一种了知义理和法理后如法而行，一种了知义理和法理后不如法而行。了知义理和法理后不如法而行的人，因此而应受责备。了知义理和法理后如法而行的人，因此而应受赞扬。
两种了知义理和法理后如法而行的人——一种只为自利而行，不为利他而行，一种既为自利而行也为利他而行。只为自利而行不为利他而行的人，因此而应受责备。既为自利而行也为利他而行的人，因此而应受赞扬。诸比丘，如是比丘了知这两类人。诸比丘，如是比丘为知人胜劣者。诸比丘，具备这七法的比丘值得供养、值得款待……是世间无上福田。第四\经终。
第五\经 圆生树经

69. ‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’’’ti.

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’’’ti.

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’’’ti.

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto [kuḍumalakajāto (sī. syā. pī.)] bhavissatī’’’ti.

‘‘Yasmiṃ , bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti , attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto [kokāsakajāto (sī. syā.), kosakajāto (ka.)] bhavissatī’’’ti.

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo [sabbapāliphullo (sī. pī.)] bhavissatī’’’ti.

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.

‘‘Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.


诸比丘，当三十三天的圆生拘毗罗树叶色变黄时，三十三天的天众在那时欢喜："现在圆生拘毗罗树叶已变黄，不久将会落叶。"
诸比丘，当三十三天的圆生拘毗罗树落叶时，三十三天的天众在那时欢喜："现在圆生拘毗罗树已落叶，不久将会生出嫩芽。"
诸比丘，当三十三天的圆生拘毗罗树生出嫩芽时，三十三天的天众在那时欢喜："现在圆生拘毗罗树已生出嫩芽，不久将会长出新叶。"
诸比丘，当三十三天的圆生拘毗罗树长出新叶时，三十三天的天众在那时欢喜："现在圆生拘毗罗树已长出新叶，不久将会长出花蕾。"
诸比丘，当三十三天的圆生拘毗罗树长出花蕾时，三十三天的天众在那时欢喜："现在圆生拘毗罗树已长出花蕾，不久将会含苞待放。"
诸比丘，当三十三天的圆生拘毗罗树含苞待放时，三十三天的天众在那时欢喜："现在圆生拘毗罗树已含苞待放，不久将会全部盛开。"
诸比丘，当三十三天的圆生拘毗罗树全部盛开时，三十三天的天众欢喜地在圆生拘毗罗树下享受天界五欲，持续四个月。
诸比丘，当圆生拘毗罗树全部盛开时，其光芒遍照五十由旬，其香气顺风传播百由旬，这就是圆生拘毗罗树的威力。
诸比丘，同样地，当圣弟子思考要从在家出家时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树叶色变黄。
诸比丘，当圣弟子剃除须发，披上袈裟衣，从在家出家时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树落叶。
诸比丘，当圣弟子远离欲望……成就并安住于初禅时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树生出嫩芽。
诸比丘，当圣弟子止息寻伺……成就并安住于第二禅时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树长出新叶。
诸比丘，当圣弟子离喜……成就并安住于第三禅时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树长出花蕾。
诸比丘，当圣弟子舍乐舍苦……成就并安住于第四禅时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树含苞待放。
诸比丘，当圣弟子因诸漏尽……证得并安住时，诸比丘，这时圣弟子就像三十三天的圆生拘毗罗树全部盛开。


‘‘Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo [sādhukārasaddo (sī. aṭṭha., ka. aṭṭha.)] abbhuggacchati , ayamānubhāvo khīṇāsavassa bhikkhuno’’ti. Pañcamaṃ.

6. Sakkaccasuttaṃ



诸比丘，在那时地居天众宣告说："这位某某尊者，是某某尊者的同住弟子，他从某某村或镇出家，现已灭尽诸漏，证得无漏心解脱、慧解脱，于现法中自知自证，具足安住。"听到地居天众的声音后，四大天王天众……三十三天众……夜摩天众……兜率天众……化乐天众……他化自在天众……梵天众也宣告说："这位某某尊者，是某某尊者的同住弟子，他从某某村或镇出家，现已灭尽诸漏，证得无漏心解脱、慧解脱，于现法中自知自证，具足安住。"就这样，在那刹那、那时刻，声音上达梵天界，这就是漏尽比丘的威力。第五\经终。
第六\经 恭敬经

70. Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti? Atha kho āyasmato sāriputtassa etadahosi – ‘‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu…pe… saṅghaṃ kho, bhikkhu…pe… sikkhaṃ kho, bhikkhu…pe… samādhiṃ kho, bhikkhu…pe… appamādaṃ kho, bhikkhu…pe… paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.

Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā [gahetvā (ka.)] kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ [kho (ka.)] me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’ti? Atha kho tassa mayhaṃ, bhante, etadahosi – ‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu …pe… paṭisanthāraṃ kho, bhikkhu sakkatvā…pe… kusalaṃ bhāveyyā’ti. Atha kho tassa mayhaṃ, bhante, etadahosi – ‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.

‘‘Sādhu sādhu, sāriputta ! Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Saṅghaṃ kho…pe… sikkhaṃ kho… samādhiṃ kho… appamādaṃ kho… paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo’’.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.


这时，尊者舍利弗独处静坐时，心中生起这样的思维："比丘应恭敬、尊重、依止什么而住，才能舍弃不善、修习善法呢？"这时，尊者舍利弗想到："比丘恭敬、尊重、依止导师而住，能舍弃不善、修习善法。比丘恭敬、尊重、依止法……僧伽……学处……禅定……不放逸……和善接待而住，能舍弃不善、修习善法。"
这时，尊者舍利弗想到："我这些法是清净、明净的，我应该带着这些法去报告世尊。这样我这些法不仅会清净，而且会被认为更加清净。就像一个人获得清净、明净的黄金，他会这样想：'我这块黄金是清净、明净的，我应该带着这块黄金去给金匠看。这样我这块黄金经金匠处理后不仅会清净，而且会被认为更加清净。'同样地，我这些法是清净、明净的，我应该带着这些法去报告世尊。这样我这些法不仅会清净，而且会被认为更加清净。"
于是，尊者舍利弗在傍晚时分从禅修中起来，走向世尊所在处。到达后，礼敬世尊，坐在一旁。坐在一旁的尊者舍利弗对世尊说：
"大德，我独处静坐时，心中生起这样的思维：'比丘应恭敬、尊重、依止什么而住，才能舍弃不善、修习善法呢？'这时，大德，我想到：'比丘恭敬、尊重、依止导师而住，能舍弃不善、修习善法。比丘恭敬、尊重、依止法……和善接待而住，能舍弃不善、修习善法。'这时，大德，我想到：'我这些法是清净、明净的，我应该带着这些法去报告世尊。这样我这些法不仅会清净，而且会被认为更加清净。就像一个人获得清净、明净的黄金，他会这样想：我这块黄金是清净、明净的，我应该带着这块黄金去给金匠看。这样我这块黄金经金匠处理后不仅会清净，而且会被认为更加清净。同样地，我这些法是清净、明净的，我应该带着这些法去报告世尊。这样我这些法不仅会清净，而且会被认为更加清净。'"
"善哉！善哉！舍利弗！比丘恭敬、尊重、依止导师而住，能舍弃不善、修习善法。舍利弗，比丘恭敬、尊重、依止法而住，能舍弃不善、修习善法。比丘恭敬、尊重、依止僧伽……学处……禅定……不放逸……和善接待而住，能舍弃不善、修习善法。"
说到这里，尊者舍利弗对世尊说："大德，我如是理解世尊简略所说的详细含义。大德，比丘不恭敬导师而恭敬法，这是不可能的。大德，比丘不恭敬导师，他也不会恭敬法。
大德，比丘不恭敬导师、不恭敬法而恭敬僧伽，这是不可能的。大德，比丘不恭敬导师、不恭敬法，他也不会恭敬僧伽。
大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽而恭敬学处，这是不可能的。大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽，他也不会恭敬学处。


‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo…pe… appamāde agāravo paṭisanthārepi so agāravo.

‘‘So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

‘‘So vata, bhante, bhikkhu satthari sagāravo…pe. … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

‘‘So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

‘‘So vata, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravo’’ti.

‘‘Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

‘‘So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo.

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo…pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

‘‘So vata, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo’’ti.

‘‘Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Chaṭṭhaṃ.

7. Bhāvanāsuttaṃ



大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处而恭敬禅定，这是不可能的。大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处，他也不会恭敬禅定。
大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定而恭敬不放逸，这是不可能的。大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定，他也不会恭敬不放逸。
大德，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定、不恭敬不放逸而恭敬和善接待，这是不可能的。大德，比丘不恭敬导师……不恭敬不放逸，他也不会恭敬和善接待。
大德，比丘恭敬导师而不恭敬法，这是不可能的。大德，比丘恭敬导师，他也会恭敬法……
大德，比丘恭敬导师……恭敬不放逸而不恭敬和善接待，这是不可能的。大德，比丘恭敬导师……恭敬不放逸，他也会恭敬和善接待。
大德，比丘恭敬导师也会恭敬法，这是可能的。大德，比丘恭敬导师，他也会恭敬法……
大德，比丘恭敬导师……恭敬不放逸也会恭敬和善接待，这是可能的。大德，比丘恭敬导师、恭敬法、恭敬僧伽、恭敬学处、恭敬禅定、恭敬不放逸，他也会恭敬和善接待。"
"大德，我如是理解世尊简略所说的详细含义。"
"善哉！善哉！舍利弗！善哉，舍利弗，你如是理解我简略所说的详细含义。舍利弗，比丘不恭敬导师而恭敬法，这是不可能的……舍利弗，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定，他也不会恭敬不放逸。
舍利弗，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定、不恭敬不放逸而恭敬和善接待，这是不可能的。舍利弗，比丘不恭敬导师、不恭敬法、不恭敬僧伽、不恭敬学处、不恭敬禅定、不恭敬不放逸，他也不会恭敬和善接待。
舍利弗，比丘恭敬导师而不恭敬法，这是不可能的……舍利弗，比丘恭敬导师，他也会恭敬法……
舍利弗，比丘恭敬导师、恭敬法……恭敬不放逸而不恭敬和善接待，这是不可能的。舍利弗，比丘恭敬导师……恭敬不放逸，他也会恭敬和善接待。
舍利弗，比丘恭敬导师也会恭敬法，这是可能的。舍利弗，比丘恭敬导师，他也会恭敬法……
舍利弗，比丘恭敬导师……恭敬不放逸也会恭敬和善接待，这是可能的。舍利弗，比丘恭敬导师……恭敬不放逸，他也会恭敬和善接待。
舍利弗，我简略所说应如是详细理解。"第六\经终。
第七\经 修习经

71. ‘‘Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

‘‘Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

‘‘Seyyathāpi , bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa.

‘‘Seyyathāpi, bhikkhave, phalagaṇḍassa [palagaṇḍassa (?)] vā phalagaṇḍantevāsikassa vā dissanteva [khīyante (ka.)] vāsijaṭe [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)] aṅgulipadāni dissati [dissanti (syā.)] aṅguṭṭhapadaṃ [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)]. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti.



71. "诸比丘，对于不专注修习的比丘而住时，即使生起这样的愿望：'啊！愿我的心不执取而从诸漏中解脱'，然而他的心却不能不执取而从诸漏中解脱。这是什么原因？应当说是'因为未修习'。什么未修习？四念处、四正勤、四神足、五根、五力、七觉支、八圣道支。
"诸比丘，譬如母鸡有八个、十个或十二个蛋。这些蛋没有被母鸡好好地孵卧，没有好好地保暖，没有好好地培育。即使那母鸡生起这样的愿望：'啊！愿我的小鸡用脚爪尖或鸟喙啄破蛋壳，平安地出生'，然而那些小鸡是不可能用脚爪尖或鸟喙啄破蛋壳平安地出生的。这是什么原因？诸比丘，因为母鸡的蛋没有被好好地孵卧，没有好好地保暖，没有好好地培育。同样地，诸比丘，对于不专注修习的比丘而住时，即使生起这样的愿望：'啊！愿我的心不执取而从诸漏中解脱'，然而他的心却不能不执取而从诸漏中解脱。这是什么原因？应当说是'因为未修习'。什么未修习？四念处、四正勤、四神足、五根、五力、七觉支、八圣道支。
"诸比丘，对于专注修习的比丘而住时，即使没有生起这样的愿望：'啊！愿我的心不执取而从诸漏中解脱'，然而他的心却能不执取而从诸漏中解脱。这是什么原因？应当说是'因为已修习'。什么已修习？四念处、四正勤、四神足、五根、五力、七觉支、八圣道支。
"诸比丘，譬如母鸡有八个、十个或十二个蛋。这些蛋被母鸡好好地孵卧，好好地保暖，好好地培育。即使那母鸡没有生起这样的愿望：'啊！愿我的小鸡用脚爪尖或鸟喙啄破蛋壳，平安地出生'，然而那些小鸡是可能用脚爪尖或鸟喙啄破蛋壳平安地出生的。这是什么原因？诸比丘，因为母鸡的蛋被好好地孵卧，好好地保暖，好好地培育。同样地，诸比丘，对于专注修习的比丘而住时，即使没有生起这样的愿望：'啊！愿我的心不执取而从诸漏中解脱'，然而他的心却能不执取而从诸漏中解脱。这是什么原因？应当说是'因为已修习'。什么已修习？四念处...乃至...八圣道支。
"诸比丘，譬如木匠或木匠的学徒，当看到斧柄上留下的手指印和拇指印。他虽然不知道'今天我的斧柄磨损了这么多，昨天磨损了这么多，前天磨损了这么多'，但当磨损时，他知道'已经磨损了'。同样地，诸比丘，对于专注修习的比丘而住时，虽然他不知道'今天我的诸漏尽了这么多，昨天尽了这么多，前天尽了这么多'，但当灭尽时，他知道'已经灭尽了'。"


‘‘Seyyathāpi , bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya [vettabandhāya (ka.)] cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti [paṭippassambhanti (sī. syā.)], pūtikāni bhavanti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti. Sattamaṃ.

8. Aggikkhandhopamasuttaṃ



"诸比丘，譬如海船以藤条捆绑，在水中行驶六个月后，在冬季被拖上岸，经受风吹日晒的绳索，当被雨季的云雨浸淋时，不费多少力就会松弛，变得腐朽。同样地，诸比丘，对于专注修习的比丘而住时，不费多少力诸结就会松解，变得腐朽。"
第七经完。
8. 火蕴譬喻经


72. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)]. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’’nti? ‘‘Evaṃ, bhante’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti.

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

‘‘Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa [taṃ hissa (ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti? ‘‘Etadeva , bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā’’ti.

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā’’ti.


72. 如是我闻。一时，世尊与大比丘众一起在拘萨罗国（今印度北方邦）游行。世尊行走在大路上时，在某处看见一大堆燃烧着、炽热、发光的火。看见后，离开道路，在某棵树下设座而坐。坐下后，世尊对比丘们说："诸比丘，你们看见那大堆燃烧着、炽热、发光的火吗？""是的，世尊。"
"诸比丘，你们认为如何，哪个较好：是拥抱那大堆燃烧着、炽热、发光的火而坐或卧，还是拥抱手脚柔软细嫩的刹帝利女、婆罗门女或居士女而坐或卧？""世尊，拥抱手脚柔软细嫩的刹帝利女、婆罗门女或居士女而坐或卧较好。世尊，拥抱那大堆燃烧着、炽热、发光的火而坐或卧是痛苦的。"
"诸比丘，我告诉你们，我使你们了知，对于破戒者、恶法者、不净行为者、行为可疑者、隐藏业行者、非沙门而自称沙门者、非梵行而自称梵行者、内心腐败者、充满烦恼者、如垃圾般的人，拥抱那大堆燃烧着、炽热、发光的火而坐或卧反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"而诸比丘，那破戒者、恶法者、不净行为者...乃至...如垃圾般的人若拥抱手脚柔软细嫩的刹帝利女、婆罗门女或居士女而坐或卧，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让一个强壮的人用坚韧的马尾绳缠绕双腿摩擦——割破表皮，割破表皮后割破皮肤，割破皮肤后割破肌肉，割破肌肉后割破筋腱，割破筋腱后割破骨头，割破骨头后触及骨髓而住，还是接受刹帝利大富者、婆罗门大富者或居士大富者的礼敬？""世尊，接受刹帝利大富者、婆罗门大富者或居士大富者的礼敬较好。世尊，让强壮的人用坚韧的马尾绳...乃至...触及骨髓而住是痛苦的。"
"诸比丘，我告诉你们，我使你们了知，对于破戒者...乃至...如垃圾般的人，让强壮的人用坚韧的马尾绳缠绕双腿...乃至...触及骨髓而住反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者...乃至...如垃圾般的人若接受刹帝利大富者、婆罗门大富者或居士大富者的礼敬，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让强壮的人用擦过油的锋利长矛刺胸，还是接受刹帝利大富者、婆罗门大富者或居士大富者的合掌礼敬？""世尊，接受刹帝利大富者、婆罗门大富者或居士大富者的合掌礼敬较好。世尊，让强壮的人用擦过油的锋利长矛刺胸是痛苦的。"


‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā’’ti.

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya [ḍaheyya (katthaci)] mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi [ma. ni. 

"诸比丘，我告诉你们，我使你们了知，对于破戒者...乃至...如垃圾般的人，让强壮的人用擦过油的锋利长矛刺胸反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者、恶法者...乃至...如垃圾般的人若接受刹帝利大富者、婆罗门大富者或居士大富者的合掌礼敬，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让强壮的人用燃烧着、炽热、发光的铁板包裹身体，还是受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的衣服？""世尊，受用刹帝利大富者...乃至...以信施所布施的衣服较好。世尊，让强壮的人用燃烧着、炽热、发光的铁板包裹身体是痛苦的。"
"诸比丘，我告诉你们，我使你们了知，对于破戒者...乃至...如垃圾般的人，让强壮的人用燃烧着、炽热、发光的铁板包裹身体反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者...乃至...如垃圾般的人若受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的衣服，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让强壮的人用炽热的铁钩撬开嘴巴，把燃烧着、炽热、发光的铁丸放入口中——烧灼他的嘴唇、口腔、舌头、喉咙和胸部...

3.270 devadūtasutte pana ‘‘udarampi’’ iti videsapāṭho dissati] daheyya antampi antaguṇampi ādāya adhobhāgā [adhobhāgaṃ (ka.)] nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā’’ti.

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ [mañcaṃ vā pīṭhaṃ vā (ka.)] paribhujjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā’’ti.

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā’’ti.


"腹部和肠子，最后从下部排出——还是受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的食物？""世尊，受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的食物较好。世尊，让强壮的人用炽热的铁钩撬开嘴巴，把燃烧着、炽热、发光的铁丸放入口中——烧灼他的嘴唇、口腔、舌头、喉咙、胸部、腹部和肠子，最后从下部排出，这是痛苦的。"
"诸比丘，我告诉你们，我使你们了知，对于破戒者...乃至...如垃圾般的人，让强壮的人用炽热的铁钩撬开嘴巴，把燃烧着、炽热、发光的铁丸放入口中——烧灼他的嘴唇、口腔、舌头、喉咙、胸部、腹部和肠子，最后从下部排出反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者、恶法者...乃至...如垃圾般的人若受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的食物，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让强壮的人抓住头部或肩部，强迫坐或卧在燃烧的铁床或铁椅上，还是受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的床椅？""世尊，受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的床椅较好。世尊，让强壮的人抓住头部或肩部，强迫坐或卧在燃烧的铁床或铁椅上是痛苦的。"
"诸比丘，我告诉你们，我使你们了知，对于破戒者...乃至...如垃圾般的人，让强壮的人抓住头部或肩部，强迫坐或卧在燃烧的铁床或铁椅上反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者、恶法者...乃至...如垃圾般的人若受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的床椅，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"诸比丘，你们认为如何，哪个较好：是让强壮的人抓住双脚向上、头向下，将他投入燃烧着、炽热、发光的铜锅中——他在那里冒着泡被烹煮，时而上浮，时而下沉，时而横漂，还是受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的精舍？""世尊，受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的精舍较好。世尊，让强壮的人抓住双脚向上、头向下，将他投入燃烧着、炽热、发光的铜锅中——他在那里冒着泡被烹煮，时而上浮，时而下沉，时而横漂，这是痛苦的。"


‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati . Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yesañca [yesaṃ (?)] mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ [… parikkhārānaṃ (sī. syā. ka.)] tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetu’’’nti.

Idamavoca bhagavā [idamavoca bhagavā…pe… (ka.)]. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi [uggacchi (ka.)]. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – ‘‘sudukkaraṃ bhagavā, sudukkaraṃ bhagavā’’ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.

9. Sunettasuttaṃ

73.[a. ni. 6.54; 7.66] ‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave [ye kho bhikkhave (sī. syā.)], sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

‘‘Bhūtapubbaṃ , bhikkhave, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi…pe… kuddālako [kuddālo (sī. syā.)] nāma satthā ahosi…pe… hatthipālo nāma satthā ahosi…pe… jotipālo nāma satthā ahosi…pe… arako nāma satthā ahosi titthakaro kāmesu vītarāgo . Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

‘‘Taṃ kiṃ maññatha, bhikkhave, yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu’’.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na no sabrahmacārīsu [na tveva amhaṃ sabrahmacārīsu (syā.) aṅguttaranikāye aññathā dissati] cittāni paduṭṭhāni bhavissantī’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

10. Arakasuttaṃ



"诸比丘，我告诉你们，我使你们了知，对于破戒者、恶法者...乃至...如垃圾般的人，让强壮的人抓住双脚向上、头向下...乃至...时而横漂反而更好。这是什么原因？诸比丘，因为他可能因此而死亡或感受近似死亡的痛苦，但不会因此在身坏命终后投生于恶趣、苦趣、堕处、地狱。而诸比丘，那破戒者、恶法者...乃至...如垃圾般的人若受用刹帝利大富者、婆罗门大富者或居士大富者以信施所布施的精舍，这会让他长期遭受不利与痛苦，在身坏命终后投生于恶趣、苦趣、堕处、地狱。
"因此，诸比丘，你们应当如此学习：'我们所受用的衣服、食物、住处、医药等必需品，将为供养者带来大果报、大利益，我们的出家生活也将不会空耗，而是有果报、有收获的。'诸比丘，你们应当如此学习：'诸比丘，无论是考虑自利，足以以不放逸而成就；考虑利他，足以以不放逸而成就；考虑自利利他，足以以不放逸而成就。'"
世尊说了这些。当这解说被宣说时，约六十位比丘口吐热血。约六十位比丘舍戒还俗，说："世尊，太难做到了，世尊，太难做到了。"约六十位比丘的心不执取而从诸漏中解脱。第八经完。
9. 苏内多经
73. "诸比丘，从前有一位名叫苏内多的导师，是一位离欲的外道师。诸比丘，这位苏内多导师有数百位弟子。苏内多导师为弟子们讲说与梵天共住的法。诸比丘，当苏内多导师讲说与梵天共住的法时，那些心不欢喜的人，在身坏命终后投生于恶趣、苦趣、堕处、地狱。那些心生欢喜的人，在身坏命终后投生于善趣、天界。
"诸比丘，从前有一位名叫目伽博卡的导师...乃至...有一位名叫阿兰尼米的导师...乃至...有一位名叫古达拉卡的导师...乃至...有一位名叫哈提巴拉的导师...乃至...有一位名叫周提巴拉的导师...乃至...有一位名叫阿拉卡的导师，是一位离欲的外道师。诸比丘，这位阿拉卡导师有数百位弟子。阿拉卡导师为弟子们讲说与梵天共住的法。诸比丘，当阿拉卡导师讲说与梵天共住的法时，那些心不欢喜的人，在身坏命终后投生于恶趣、苦趣、堕处、地狱。那些心生欢喜的人，在身坏命终后投生于善趣、天界。
"诸比丘，你们认为如何，若有人以恶意诽谤辱骂这七位离欲的外道师及其数百弟子的僧团，他会造作很多不善业吗？""是的，世尊。""诸比丘，若有人以恶意诽谤辱骂这七位离欲的外道师及其数百弟子的僧团，他会造作很多不善业。但若以恶意诽谤辱骂一位具足正见的人，这会造作更多的不善业。这是什么原因？诸比丘，我说在外道中找不到如同对待同梵行者那样的忍辱。
"因此，诸比丘，你们应当如此学习：'我们不会对同梵行者生起恶意。'诸比丘，你们应当如此学习。"第九经完。
10. 阿拉卡经

74. ‘‘Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti – appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ [lahusaṃ (ṭīkā)] bahudukkhaṃ bahupāyāsaṃ mantāyaṃ [mantāya (sabbattha) ṭīkā passitabbā] boddhabbaṃ , kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi , brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ [udakapupphuḷaṃ (ka.)] khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā [yāya (ka.)] āvattati [tharati (sī.), dharati (syā.), avatiṭṭheyya (?)], atha kho sā gacchateva vattateva sandateva; evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ…pe… natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya [patāpeyya (ka.)]; evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi [maṃsapesī (sī. syā.)] pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

‘‘Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ [gāvīvajjhūpamaṃ (sī. syā.)] jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’nti.

‘‘Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ – sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati – ‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’’nti.


74. "诸比丘，从前有一位名叫阿拉卡的导师，是一位离欲的外道师。诸比丘，这位阿拉卡导师有数百位弟子。阿拉卡导师为弟子们如此说法：'婆罗门啊，人的生命短暂，有限，迅速，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者必死。
'婆罗门啊，譬如草尖上的露珠，当太阳升起时很快就消失，不能持久；同样地，婆罗门啊，人的生命如露珠一般短暂，有限，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者必死。
'婆罗门啊，譬如大雨滴落时的水泡很快就消失，不能持久；同样地，婆罗门啊，人的生命如水泡一般短暂，有限，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者必死。
'婆罗门啊，譬如水中的竹痕很快就消失，不能持久；同样地，婆罗门啊，人的生命如水中竹痕一般短暂...乃至...生者必死。
'婆罗门啊，譬如山间流下的河流，远离源头，急流湍急，带走一切，没有片刻、瞬间、刹那停顿，只是不断地流动、运行、奔腾；同样地，婆罗门啊，人的生命如山间河流一般短暂，有限...乃至...生者必死。
'婆罗门啊，譬如一个强壮的人在舌头上聚集唾液，不费力就能吐出；同样地，婆罗门啊，人的生命如唾液一般短暂...乃至...生者必死。
'婆罗门啊，譬如一块肉放在整天被加热的铁锅中很快就消失，不能持久；同样地，婆罗门啊，人的生命如肉块一般短暂...乃至...生者必死。
'婆罗门啊，譬如被牵往屠场的母牛，每迈出一步就更接近死亡，更接近屠杀；同样地，婆罗门啊，人的生命如待宰母牛一般短暂，有限，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者必死。'
"诸比丘，那时人的寿命是六万岁，女子五百岁即可嫁人。诸比丘，那时人只有六种疾病——寒、热、饥、渴、大便、小便。诸比丘，阿拉卡导师在人寿如此长，生命如此持久，疾病如此少的时候，还为弟子们这样说法：'婆罗门啊，人的生命短暂，有限，迅速，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者


‘‘Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’nti. Etarahi, bhikkhave , yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati – utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasa [dvādasaṃ (sī. ka.)] yeva māsasatāni jīvati – cattāri māsasatāni hemantānaṃ , cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati – aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati – dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva [dvesattatiññeva (syā.), dvesattatiñceva (ka.)] bhattasahassāni bhuñjati – catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.

‘‘Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati , alābhakenapi bhattaṃ na bhuñjati. Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto [saṅkhātaṃ (?)], āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Dasamaṃ.

Mahāvaggo sattamo.


"诸比丘，现在若正确地说，应当说：'人的生命短暂，有限，迅速，多苦多恼，应当以智慧觉悟，应当行善，应当修习梵行，生者必死。'诸比丘，现在长寿者也不过活一百岁或稍多。诸比丘，活一百岁的人只经历三百个季节——一百个冬季，一百个夏季，一百个雨季。诸比丘，经历三百个季节的人只活一千二百个月——四百个冬月，四百个夏月，四百个雨月。诸比丘，活一千二百个月的人只活二千四百个半月——八百个冬季半月，八百个夏季半月，八百个雨季半月。诸比丘，活二千四百个半月的人只活三万六千夜——一万二千个冬夜，一万二千个夏夜，一万二千个雨夜。诸比丘，活三万六千夜的人只吃七万二千顿饭——冬季二万四千顿，夏季二万四千顿，雨季二万四千顿，包括母乳和错过的饭食。
"这些是错过饭食的原因：昏沉时不吃饭，痛苦时不吃饭，生病时不吃饭，持斋戒时不吃饭，无食可得时不吃饭。诸比丘，我已计算了百岁人的寿命、寿量、季节、年、月、半月、夜晚、白天、饭食和错过饭食的情况。诸比丘，一位导师出于慈悲、为弟子谋福利所应当做的，我已为你们做了。诸比丘，这些是树下，这些是空屋。诸比丘，禅修吧，不要放逸；不要后来后悔。这是我们给你们的教导。"第十经完。
第七大品完。


Tassuddānaṃ –

Hirīsūriyaṃ upamā, dhammaññū pārichattakaṃ;

Sakkaccaṃ bhāvanā aggi, sunettaarakena cāti.

其摘要：
惭愧与太阳的譬喻，知法与圆生树；
恭敬与修习火，苏内多与阿拉卡。


