2. Mahāvaggo

1. Verañjasuttaṃ



大品
韦兰迦经
[这是《大品》第二章第一经的标题翻译。韦兰迦(Verañja)是古印度一个地方名，由于缺乏确切的现代地理对应信息，所以未标注现代地名。按照要求进行了完整直译，在数字后加了反斜杠，并保持了简单明了的格式。]

11.[pārā. 1 ādayo] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca –

‘‘Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’ti. ‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.

‘‘Arasarūpo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī. pī.)] āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti [vadesi (sī. ka.)].

‘‘Nibbhogo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

‘‘Akiriyavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

‘‘Ucchedavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

‘‘Jegucchī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

‘‘Venayiko bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.


我如是听闻：一时，世尊住在韦兰迦的那梨卢普支曼陀树下。当时，韦兰迦婆罗门前往世尊所在处。到达后，与世尊互相问候。寒暄问候已毕，坐于一旁。坐于一旁的韦兰迦婆罗门对世尊如是说：
"我听说，尊敬的乔达摩啊 —— '沙门乔达摩不向年迈、衰老、高龄、步入暮年、年事已高的婆罗门致敬，不起身迎接，也不请其就座。'确实如此，尊敬的乔达摩，您确实不向年迈、衰老、高龄、步入暮年、年事已高的婆罗门致敬，不起身迎接，也不请其就座。尊敬的乔达摩，这是不恰当的。"
"婆罗门，我在这包含天界、魔界、梵天界，以及包含沙门婆罗门、天人世间的众生中，不见有任何人值得我向其致敬、起身迎接或请其就座。若如来向其致敬、起身迎接或请其就座者，其头必将破裂。"
"尊敬的乔达摩无情趣！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是无情趣者。'婆罗门，那些色情趣、声情趣、香情趣、味情趣、触情趣，如来已断除，已断其根，如截多罗树头，令其不复存在，于未来不再生起。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是无情趣者。'但这并非你所指的意思。"
"尊敬的乔达摩无受用！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是无受用者。'婆罗门，那些色受用、声受用、香受用、味受用、触受用，如来已断除，已断其根，如截多罗树头，令其不复存在，于未来不再生起。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是无受用者。'但这并非你所指的意思。"
"尊敬的乔达摩主张不作为！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是主张不作为者。'婆罗门，我确实主张不作身恶行、语恶行、意恶行；我主张不作诸多种类的恶不善法。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是主张不作为者。'但这并非你所指的意思。"
"尊敬的乔达摩主张断灭！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是主张断灭者。'婆罗门，我确实主张断灭贪欲、嗔恨、愚痴；我主张断灭诸多种类的恶不善法。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是主张断灭者。'但这并非你所指的意思。"
"尊敬的乔达摩是厌恶者！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是厌恶者。'婆罗门，我确实厌恶身恶行、语恶行、意恶行；我厌恶获得诸多种类的恶不善法。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是厌恶者。'但这并非你所指的意思。"
"尊敬的乔达摩是灭除者！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是灭除者。'婆罗门，我确实为了灭除贪欲、嗔恨、愚痴而说法；我为了灭除诸多种类的恶不善法而说法。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是灭除者。'但这并非你所指的意思。"


‘‘Tapassī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ , brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

‘‘Apagabbho bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā , tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa , āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.

‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘jeṭṭho vā kaniṭṭho vā’’’ti? ‘‘Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī’’ti.

‘‘Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa , jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

‘‘So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.


"尊敬的乔达摩是苦行者！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是苦行者。'婆罗门，我说身恶行、语恶行、意恶行等恶不善法是应当被焚烧的。婆罗门，若有人已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起这些应当被焚烧的恶不善法，我称其为'苦行者'。婆罗门，如来已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起这些应当被焚烧的恶不善法。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是苦行者。'但这并非你所指的意思。"
"尊敬的乔达摩是不再入胎者！""婆罗门，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是不再入胎者。'婆罗门，若有人已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起未来的入胎、再生，我称其为'不再入胎者'。婆罗门，如来已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起未来的入胎、再生。婆罗门，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是不再入胎者。'但这并非你所指的意思。"
"婆罗门，譬如一只母鸡有八个、十个或十二个蛋。这些蛋被母鸡妥善孵化，妥善温暖，妥善孵育。若这些小鸡中，最先用爪尖或鸟喙啄破蛋壳，安然出生的那只，应该称它为'年长的'还是'年幼的'呢？""尊敬的乔达摩，应该称它为'年长的'。因为它在它们之中是最年长的。"
"同样地，婆罗门，在这无明所覆、如在蛋中、为无明蛋壳所包围的众生中，我独自打破无明蛋壳，证得无上正等正觉。婆罗门，我是世间最年长、最殊胜者。婆罗门，我的精进已发起且不松懈，念已确立且不忘失，身已轻安且不紧张，心已专注且一境。"
"婆罗门，我离欲，离不善法，有寻有伺，由离生喜乐，成就并住于初禅；寻伺寂止，内心清净，心一境性，无寻无伺，由定生喜乐，成就并住于第二禅；离喜而住，具念正知，以身受乐，如圣者所说的'舍念乐住'，成就并住于第三禅；断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，成就并住于第四禅。"
"当心如是等持、清净、明净、无垢、离随烦恼、柔软、适业、安住、不动时，我引导其趣向宿命随念智。我忆念种种宿命，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多坏劫、许多成劫、许多坏成劫，'在那里我有如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命边际。从那里死后，我往生到那里；在那里我也有如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命边际。从那里死后，我往生到这里。'如是我忆念种种宿命，具有行相和境界。"
"婆罗门，这是我在夜晚第一时分所证得的第一明；无明灭除，明生起；黑暗灭除，光明生起，如是对于不放逸、热诚、自励而住的人。婆罗门，这是我的第一次破壳而出，如同小鸡从蛋壳中出来。"
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。
''So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – 'ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā'ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.
''Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
A: "当心如是等持、清净、明净、无垢、离随烦恼、柔软、适业、安住、不动时，我引导其趣向死生智。我以清净、超越人界的天眼，见诸众生死时、生时，低贱的、高贵的，端正的、丑陋的，善趣的、恶趣的，随业流转的众生，我了知 —— '这些尊贵的众生具足身恶行，具足语恶行，具足意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后，往生到恶趣、恶道、堕处、地狱。或者，这些尊贵的众生具足身善行，具足语善行，具足意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后，往生到善趣、天界。'如是，我以清净、超越人界的天眼，见诸众生死时、生时，低贱的、高贵的，端正的、丑陋的，善趣的、恶趣的，随业流转的众生，我了知。"
"婆罗门，这是我在夜晚中分所证得的第二明；无明灭除，明生起；黑暗灭除，光明生起，如是对于不放逸、热诚、自励而住的人。婆罗门，这是我的第二次破壳而出，如同小鸡从蛋壳中出来。"
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。
''So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So 'idaṃ dukkha'nti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ dukkhasamudayo'ti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ dukkhanirodho'ti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yathābhūtaṃ abbhaññāsiṃ; 'ime āsavā'ti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ āsavasamudayo'ti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ āsavanirodho'ti yathābhūtaṃ abbhaññāsiṃ, 'ayaṃ āsavanirodhagāminī paṭipadā'ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. 'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti abbhaññāsiṃ.
''Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
A: "当心如是等持、清净、明净、无垢、离随烦恼、柔软、适业、安住、不动时，我引导其趣向漏尽智。我如实了知：'这是苦'，如实了知：'这是苦集'，如实了知：'这是苦灭'，如实了知：'这是趣向苦灭之道'；如实了知：'这些是诸漏'，如实了知：'这是漏集'，如实了知：'这是漏灭'，如实了知：'这是趣向漏灭之道'。当我如是知、如是见时，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。解脱时生起解脱智：'已解脱'。我了知：'生已尽，梵行已立，所作已办，不受后有。'"
"婆罗门，这是我在夜晚后分所证得的第三明；无明灭除，明生起；黑暗灭除，光明生起，如是对于不放逸、热诚、自励而住的人。婆罗门，这是我的第三次破壳而出，如同小鸡从蛋壳中出来。"


‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno , yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā’’ti.

Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

2. Sīhasuttaṃ



"当心如是等持、清净、明净、无垢、离随烦恼、柔软、适业、安住、不动时，我引导其趣向众生死生智。我以清净、超越人界的天眼，见诸众生死时、生时，低贱的、高贵的，端正的、丑陋的，善趣的、恶趣的，随业流转的众生，我了知 —— '这些尊贵的众生具足身恶行，具足语恶行，具足意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后，往生到恶趣、恶道、堕处、地狱。或者，这些尊贵的众生具足身善行，具足语善行，具足意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后，往生到善趣、天界。'如是，我以清净、超越人界的天眼，见诸众生死时、生时，低贱的、高贵的，端正的、丑陋的，善趣的、恶趣的，随业流转的众生，我了知。"
"婆罗门，这是我在夜晚中分所证得的第二明；无明灭除，明生起；黑暗灭除，光明生起，如是对于不放逸、热诚、自励而住的人。婆罗门，这是我的第二次破壳而出，如同小鸡从蛋壳中出来。"
"当心如是等持、清净、明净、无垢、离随烦恼、柔软、适业、安住、不动时，我引导其趣向漏尽智。我如实了知：'这是苦'，如实了知：'这是苦集'，如实了知：'这是苦灭'，如实了知：'这是趣向苦灭之道'；如实了知：'这些是诸漏'，如实了知：'这是漏集'，如实了知：'这是漏灭'，如实了知：'这是趣向漏灭之道'。当我如是知、如是见时，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。解脱时生起解脱智：'已解脱'。我了知：'生已尽，梵行已立，所作已办，不受后有。'"
"婆罗门，这是我在夜晚后分所证得的第三明；无明灭除，明生起；黑暗灭除，光明生起，如是对于不放逸、热诚、自励而住的人。婆罗门，这是我的第三次破壳而出，如同小鸡从蛋壳中出来。"
说此语已，韦兰迦婆罗门对世尊如是说："尊敬的乔达摩是最年长的，尊敬的乔达摩是最殊胜的。太殊胜了，尊敬的乔达摩！太殊胜了，尊敬的乔达摩！尊敬的乔达摩，就像扶正倒覆，揭露覆藏，为迷者指路，在暗中举灯：'有眼者得见诸色'。同样地，尊敬的乔达摩以种种方便开示法义。我归依尊敬的乔达摩、法和比丘僧团。愿尊敬的乔达摩接受我为优婆塞，从今日起乃至命终归依。"第一经。

12. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre [sandhāgāre (ka.)] sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.

Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto [nāthaputto (ka. sī.), nātaputto (ka. sī.)] tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro [gamikābhisaṅkhāro (ka. sī.) mahāva. 290] bhagavantaṃ dassanāya, so paṭippassambhi.

Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe [nigaṇṭhaṃ (syā. ka.) mahāva. 290 passitabbaṃ] taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti.

Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca –

‘‘Sutaṃ metaṃ, bhante – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo [vādānupāto (ka. sī. syā.) a. ni. 3.58; 

一时，世尊住在毗舍离（现今印度比哈尔邦）大林重阁讲堂。那时，众多著名的离车族人集会坐在集会堂中，以种种方便赞叹佛陀、赞叹法、赞叹僧团。
当时，将军狮子，一位尼乾子的弟子，也坐在那群众中。将军狮子心想："无疑这位世尊一定是阿罗汉、正等正觉者，因为这些众多著名的离车族人集会坐在集会堂中，以种种方便赞叹佛陀、赞叹法、赞叹僧团。我应当去拜见那位世尊、阿罗汉、正等正觉者。"于是将军狮子前往尼乾陀若提子处，到达后对尼乾陀若提子说："尊者，我想去拜见沙门乔达摩。"
"狮子啊，你作为主张作为论者，为何要去拜见主张不作为论的沙门乔达摩？狮子啊，沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子。"于是将军狮子原本要去拜见世尊的准备就停止了。
第二次，众多著名的离车族人又集会坐在集会堂中，以种种方便赞叹佛陀⋯⋯赞叹法⋯⋯赞叹僧团。第二次，将军狮子又想："无疑这位世尊一定是阿罗汉、正等正觉者，因为这些众多著名的离车族人集会坐在集会堂中，以种种方便赞叹佛陀、赞叹法⋯⋯赞叹僧团。我应当去拜见那位世尊、阿罗汉、正等正觉者。"于是将军狮子前往尼乾陀若提子处，到达后对尼乾陀若提子说："尊者，我想去拜见沙门乔达摩。"
"狮子啊，你作为主张作为论者，为何要去拜见主张不作为论的沙门乔达摩？狮子啊，沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子。"第二次，将军狮子原本要去拜见世尊的准备就停止了。
第三次，众多著名的离车族人又集会坐在集会堂中，以种种方便赞叹佛陀⋯⋯赞叹法⋯⋯赞叹僧团。第三次，将军狮子又想："无疑这位世尊一定是阿罗汉、正等正觉者，因为这些众多著名的离车族人集会坐在集会堂中，以种种方便赞叹佛陀、赞叹法、赞叹僧团。这些尼乾子们，不管征得同意与否又能怎样？我应当不请示尼乾子们就去拜见那位世尊、阿罗汉、正等正觉者。"
于是将军狮子在白天带着约五百辆战车从毗舍离出发去拜见世尊。行至车乘所能到达处，下车步行前进。将军狮子来到世尊处，到达后礼敬世尊，坐于一旁。坐于一旁的将军狮子对世尊说：
"尊者，我听说：'沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子。'尊者，那些如此说的人：'沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子'，他们是否如实说世尊之说，是否以不实诽谤世尊，是否如法解说法义，是否有任何如法的追随论点

5.5] gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti.

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti .

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi , sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi , sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.


会受到责难吗？因为我们不愿诽谤世尊。"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是作为论者，他教导作为的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是断灭论者，他教导断灭的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是厌恶者，他教导厌恶的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是调伏者，他教导调伏的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是苦行者，他教导苦行的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是不再入胎者，他教导不再入胎的法，并以此教导弟子。'"
"狮子，确实有一种说法，若要正确地说，可以说：'沙门乔达摩是安慰者，他教导安慰的法，并以此教导弟子。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子'？狮子，我确实主张不作身恶行、语恶行、意恶行；我主张不作诸多种类的恶不善法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是不作为论者，他教导不作为的法，并以此教导弟子。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是作为论者，他教导作为的法，并以此教导弟子'？狮子，我确实主张作身善行、语善行、意善行；我主张作诸多种类的善法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是作为论者，他教导作为的法，并以此教导弟子。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是断灭论者，他教导断灭的法，并以此教导弟子'？狮子，我确实主张断灭贪欲、嗔恨、愚痴；我主张断灭诸多种类的恶不善法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是断灭论者，他教导断灭的法，并以此教导弟子。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是厌恶者，他教导厌恶的法，并以此教导弟子'？狮子，我确实厌恶身恶行、语恶行、意恶行；我厌恶获得诸多种类的恶不善法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是厌恶者，他教导厌恶的法，并以此教导弟子。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是调伏者，他教导调伏的法，并以此教导弟子'？狮子，我确实为了调伏贪欲、嗔恨、愚痴而说法；我为了调伏诸多种类的恶不善法而说法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是调伏者，他教导调伏的法，并以此教导弟子。'"


‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho , sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

‘‘Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha – ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

‘‘Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti [samādāpeti (?)]. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.


"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是苦行者，他教导苦行的法，并以此教导**'？狮子，我说身恶行、语恶行、意恶行等恶不善法是应当被焚烧的。狮子，若有人已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起这些应当被焚烧的恶不善法，我称其为'苦行者'。狮子，如来已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起这些应当被焚烧的恶不善法。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是苦行者，他教导苦行的法，并以此教导**。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是不再入胎者，他教导不再入胎的法，并以此教导**'？狮子，若有人已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起未来的入胎、再生，我称其为'不再入胎者'。狮子，如来已断除、已断根、如截多罗树头、令其不复存在、于未来不再生起未来的入胎、再生。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是不再入胎者，他教导不再入胎的法，并以此教导**。'"
"狮子，什么是那种说法，若要正确地说，可以说：'沙门乔达摩是安慰者，他教导安慰的法，并以此教导**'？狮子，我确实是最高安慰的安慰者，我为安慰而说法，并以此教导**。狮子，这就是那种说法，若要正确地说，可以说：'沙门乔达摩是安慰者，他教导安慰的法，并以此教导**。'"
说此语已，将军狮子对世尊说："殊胜啊，世尊！殊胜啊，世尊！⋯⋯愿世尊接受我为优婆塞，从今日起乃至命终归依。"
"狮子，你要审慎地做。对你这样的名人来说，谨慎行事是好的。""世尊，我因世尊这样对我说：'狮子，你要审慎地做。对你这样的名人来说，谨慎行事是好的'而更加欢喜满意。世尊，如果其他外道得到我为弟子，他们会在整个毗舍离举起旗帜宣告：'将军狮子已成为我们的弟子。'然而世尊却这样说：'狮子，你要审慎地做。对你这样的名人来说，谨慎行事是好的。'世尊，我第二次归依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起乃至命终归依。"
"狮子，你的家族长期以来一直是尼乾子的水井，你应当考虑继续供养他们到访时的食物。""世尊，我因世尊这样对我说：'狮子，你的家族长期以来一直是尼乾子的水井，你应当考虑继续供养他们到访时的食物'而更加欢喜满意。世尊，我曾听说：'沙门乔达摩说：应当只布施给我，只布施给我的弟子；只有布施给我才有大果报，布施给其他人没有大果报；只有布施给我的弟子才有大果报，布施给其他人的弟子没有大果报。'然而世尊却劝我布施给尼乾子。但是，世尊，我们会知道适当的时候。世尊，我第三次归依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起乃至命终归依。"


Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ [anupubbikathaṃ (sabbattha)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi – ‘‘gaccha tvaṃ, ambho purisa , pavattamaṃsaṃ jānāhī’’ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante! Niṭṭhitaṃ bhatta’’nti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ [rathiyāya rathiyaṃ (bahūsu)] siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’’nti.

Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi – ‘‘yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā’’ti.

Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

3. Assājānīyasuttaṃ



然后世尊对将军狮子作渐次说法，即：布施论、持戒论、生天论，说明欲望的过患、卑劣、染污，以及出离的功德。当世尊知道将军狮子的心已准备好、柔软、无障碍、提升、净信时，便开示诸佛特有的法要——苦、集、灭、道。犹如清净、无污点的白布能很好地染上颜色；同样地，将军狮子就在那座位上生起远尘离垢的法眼："凡是有集起性的，那一切都是灭尽性的。"
于是将军狮子已见法、得法、知法、深入法，度疑惑、离犹豫，得无畏，不依他信于大师教法，对世尊说："愿世尊与比丘僧团接受我明日的供养。"世尊以默然表示接受。
将军狮子知道世尊已接受后，从座位起身，礼敬世尊，右绕后离去。然后将军狮子告诉一个人："喂，你去找些现成的肉来。"将军狮子在那夜过后，在自己家中准备了美味的硬食软食，然后派人告知世尊时间："世尊，时间到了！供养已备好。"
于是世尊在上午时分，穿好衣服，持钵衣前往将军狮子的住所。到达后，与比丘僧团一起坐在准备好的座位上。那时，众多尼乾子在毗舍离城中，从街到街，从十字路口到十字路口，举起手臂喊叫："今天将军狮子杀死一头大牲畜来供养沙门乔达摩。沙门乔达摩明知是为他而杀的肉，还受用这因缘而来的肉。"
这时，一个人来到将军狮子处，到达后在将军狮子耳边说："尊者，请你知道！这些众多尼乾子在毗舍离城中，从街到街，从十字路口到十字路口，举起手臂喊叫：'今天将军狮子杀死一头大牲畜来供养沙门乔达摩。沙门乔达摩明知是为他而杀的肉，还受用这因缘而来的肉。'够了，大德！长久以来这些尊者就想诽谤佛陀，想诽谤法，想诽谤僧团。这些尊者不厌倦以虚妄、空洞、虚假、不实来诽谤世尊；我们即使为了生命也不会故意夺取生命。"
于是将军狮子亲手以美味的硬食软食供养满足以佛陀为首的比丘僧团。将军狮子见世尊用餐完毕，放下钵，手已离开，就坐在一旁。世尊对坐在一旁的将军狮子说法开示，教导，鼓励，令其欢喜，然后起座离去。第二经。
良马经

13. ‘‘Aṭṭhahi , bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi aṭṭhahi? Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti – mātito ca pitito ca. Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti. Yaṃ kho panassa bhojanaṃ denti – allaṃ vā sukkhaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avikiranto. Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā. Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā. Yāni kho panassa honti [yāni kho panassa tāni (syā.)] sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti. Tesamassa sārathi abhinimmadanāya vāyamati. Vāhī kho pana hoti. ‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati. Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā. Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

‘‘Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yaṃ kho panassa bhojanaṃ denti – lūkhaṃ vā paṇītaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avihaññamāno. Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena; jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu. Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati. Sikkhitā kho pana hoti. ‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati; tatrāyaṃ ujumaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Āraddhavīriyo viharati – ‘kāmaṃ taco ca nhāru [nahāru (sī. syā. kaṃ. pī.)] ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti . Tatiyaṃ.

4. Assakhaḷuṅkasuttaṃ



"诸比丘，具备八种特质的王的良马适合国王使用，堪受国王享用，被视为王的肢体。是哪八种？在此，诸比丘，王的良马双方血统纯正——母系和父系。生于其他良马出生的地区。无论给它什么食物——湿的或干的——都恭敬地食用而不散落。厌恶坐卧在粪尿上。性情温和易相处，不惊吓其他马。它有任何狡诈、欺骗、弯曲、不正直，都如实向驭者坦白。驭者为了调伏这些而努力。善于驾驮。'不管其他马是否拉车，我要在这里拉'，生起这样的心。行走时沿直路而行。有力量，直至生命终尽都显示力量。诸比丘，具备这八种特质的王的良马适合国王使用，堪受国王享用，被视为王的肢体。
同样地，诸比丘，具备八种法的比丘值得供养⋯⋯是世间无上福田。是哪八种？在此，诸比丘，比丘持戒，守护波罗提木叉律仪而住，具足行处，见微细罪生怖畏，受持学处而学。无论给他什么食物——粗劣的或精美的——都恭敬地食用而不厌烦。厌恶身恶行、语恶行、意恶行；厌恶获得诸多种类的恶不善法。性情温和易相处，不惊吓其他比丘。他有任何狡诈、欺骗、弯曲、不正直，都如实向导师或有智的梵行同伴坦白。导师或有智的梵行同伴为了调伏这些而努力。善于学习。'不管其他比丘是否学习，我要在这里学习'，生起这样的心。行走时沿直路而行；这里的直路即是：正见⋯⋯正定。精进而住——'即使皮、筋、骨留存，身体的血肉干枯；凡是依人的力量、人的精进、人的奋勇所能达到的，若不达到决不停止精进。'诸比丘，具备这八种法的比丘值得供养⋯⋯是世间无上福田。"第三经。
劣马经

14. ‘‘Aṭṭha ca [aṭṭha (syā.)], bhikkhave, assakhaḷuṅke [assakhaluṅke (sī.)] desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti. Evarūpopi , bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ [patodaṃ (sī. pī.), patodayaṭṭhiṃ (syā. kaṃ.)] dantehi mukhādhānaṃ [mukhāṭhānaṃ (ka.)] vidhaṃsitvā yena kāmaṃ pakkamati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo assadoso.

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā [saṅkharitvā (ka.)] tattheva cattāro pāde abhinisīdati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo assadoso. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.

[vibha. 956] ‘‘Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo purisadoso.

‘‘Puna caparaṃ, bhikkhave , bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’ti! Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo purisadoso.


"诸比丘，我要说明八种劣马和八种马的过失，以及八种劣人和八种人的过失。请听，好好作意；我将说明。""是的，世尊。"那些比丘回答世尊。世尊说：
"诸比丘，什么是八种劣马和八种马的过失？在此，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却向后退，使车向后转。诸比丘，这就是某种劣马。诸比丘，这是第一种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却向后跳，撞击车轭，折断三木。诸比丘，这就是某种劣马。诸比丘，这是第二种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却将大腿从车轸上抬起，踩踏车轸。诸比丘，这就是某种劣马。诸比丘，这是第三种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却走上歧路，使车脱轨。诸比丘，这就是某种劣马。诸比丘，这是第四种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却跳跃抬起前身，举起前腿。诸比丘，这就是某种劣马。诸比丘，这是第五种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却不理会驭者，不理会驾驭棒，用牙咬坏嚼环，随意而去。诸比丘，这就是某种劣马。诸比丘，这是第六种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，既不前进也不后退，就像桩子一样站在那里。诸比丘，这就是某种劣马。诸比丘，这是第七种马的过失。
复次，诸比丘，某劣马被说'前进'，被驾驭时，被驭者催促，却收起前腿，收起后腿，就在那里四脚蹲下。诸比丘，这就是某种劣马。诸比丘，这是第八种马的过失。诸比丘，这就是八种劣马和八种马的过失。
诸比丘，什么是八种劣人和八种人的过失？在此，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，以'不记得'为由以忘记来推脱。诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却向后退，使车向后转；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第一种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，反而责难指责者——'你这愚蠢无知的人说什么？你也认为自己应该说话吗？'诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却向后跳，撞击车轭，折断三木；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第二种人的


‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti – ‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo purisadoso.

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho purisadoso.

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti. Seyyathāpi so, bhikkhave , assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo purisadoso.

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho purisadoso.

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṅghaṃ viheṭheti [viheseti (pī. ka.)]. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo purisadoso.

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva [idaṃ padaṃ sīhaḷapotthake natthi] idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘idāni kho tumhe āyasmanto attamanā hothā’ti? Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo purisadoso. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā’’ti. Catutthaṃ.

5. Malasuttaṃ

15. ‘‘Aṭṭhimāni , bhikkhave, malāni. Katamāni aṭṭha? Asajjhāyamalā, bhikkhave, mantā; anuṭṭhānamalā, bhikkhave, gharā; malaṃ, bhikkhave, vaṇṇassa kosajjaṃ; pamādo, bhikkhave, rakkhato malaṃ; malaṃ, bhikkhave, itthiyā duccaritaṃ; maccheraṃ, bhikkhave, dadato malaṃ; malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca; tato [tato ca (syā. pī.)], bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ. Imāni kho, bhikkhave, aṭṭha malānī’’ti.

‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.

‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca;

Tato malā malataraṃ, avijjā paramaṃ mala’’nti. pañcamaṃ;



复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，反而指责指责者——"你确实犯了某某戒，你先忏悔吧！"诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却将大腿从车轸上抬起，踩踏车轸；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第三种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，却以此回避彼，将话题转到外面去，显露愤怒、嗔恨和不满。诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却走上歧路，使车脱轨；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第四种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，在僧团中间挥舞手臂。诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却跳跃抬起前身，举起前腿；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第五种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，不理会僧团，不理会指责者，仍带着罪过随意而去。诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却不理会驭者，不理会驾驭棒，用牙咬坏嚼环，随意而去；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第六种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，说'我没有犯戒，我确实没有犯戒'，以沉默来困扰僧团。诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，既不前进也不后退，就像桩子一样站在那里；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第七种人的过失。
复次，诸比丘，比丘们指责某比丘犯戒。那个比丘被比丘们指责犯戒时，这样说：'为什么你们尊者们过分关心我？现在我要舍戒还俗。'他舍戒还俗后又说：'现在你们尊者们满意了吧？'诸比丘，就像那匹劣马被说'前进'，被驾驭时，被驭者催促，却收起前腿，收起后腿，就在那里四脚蹲下；诸比丘，我说这个人也是如此。诸比丘，这就是某种劣人。诸比丘，这是第八种人的过失。诸比丘，这就是八种劣人和八种人的过失。"第四经。
污垢经
15.\ "诸比丘，这八种是污垢。哪八种？诸比丘，咒语的污垢是不诵读；诸比丘，家庭的污垢是不精进；诸比丘，容貌的污垢是懒惰；诸比丘，守护者的污垢是放逸；诸比丘，女人的污垢是恶行；诸比丘，布施者的污垢是悭吝；诸比丘，恶不善法是此世和他世的污垢；诸比丘，比这些污垢更污垢的是无明，是最高的污垢。诸比丘，这就是八种污垢。"
"咒语污垢不诵读，家庭污垢不精进，
容貌污垢为懒惰，守护污垢是放逸。
女人污垢为恶行，布施污垢是悭吝，
恶法污垢此他世，无明污垢最为深。"第五经。

6. Dūteyyasuttaṃ

16.[cūḷava. 347] ‘‘Aṭṭhahi , bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako – imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatī’’ti.

‘‘Yo ve na byathati [na vedhati (sī.), na byādhati (syā. pī.)] patvā, parisaṃ uggavādiniṃ [uggavādinaṃ (sī.), uggahavādinaṃ (syā. pī.), uggatavādiniṃ (ka.)];

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

‘‘Asandiddhañca bhaṇati [asandiddho ca akkhāti (cūḷava. 347)], pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti. chaṭṭhaṃ;

7. Paṭhamabandhanasuttaṃ

17. ‘‘Aṭṭhahi, bhikkhave, ākārehi itthī purisaṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, itthī purisaṃ bandhati; hasitena, bhikkhave, itthī purisaṃ bandhati; bhaṇitena, bhikkhave, itthī purisaṃ bandhati; ākappena, bhikkhave, itthī purisaṃ bandhati ; vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; gandhena, bhikkhave, itthī purisaṃ bandhati; rasena, bhikkhave, itthī purisaṃ bandhati; phassena, bhikkhave, itthī purisaṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṃ bandhati. Te, bhikkhave, sattā subaddhā [subandhā (sī. syā. ka.)], ye [yeva (syā. pī. ka.)] phassena baddhā’’ti [bandhāti (sī. syā. ka.)]. Sattamaṃ.

8. Dutiyabandhanasuttaṃ

18. ‘‘Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, puriso itthiṃ bandhati; hasitena, bhikkhave, puriso itthiṃ bandhati; bhaṇitena, bhikkhave, puriso itthiṃ bandhati; ākappena, bhikkhave, puriso itthiṃ bandhati; vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati; gandhena, bhikkhave, puriso itthiṃ bandhati; rasena, bhikkhave , puriso itthiṃ bandhati; phassena, bhikkhave, puriso itthiṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Aṭṭhamaṃ.

9. Pahārādasuttaṃ



6.\ 使者经
16.\ "诸比丘，具备八法的比丘适合作为使者。是哪八法？在此，诸比丘，比丘是听者，是传达者，是领会者，是记持者，是了解者，是使人了解者，善知何者相应不相应，且不惹事端。诸比丘，具备这八法的比丘适合作为使者。诸比丘，具备八法的舍利弗适合作为使者。是哪八法？在此，诸比丘，舍利弗是听者，是传达者，是领会者，是记持者，是了解者，是使人了解者，善知何者相应不相应，且不惹事端。诸比丘，具备这八法的舍利弗适合作为使者。"
"面对傲慢的集会时，不动摇不畏惧，
不减少所说语，不隐瞒所教导。
明确地宣说法，被问时不生气，
如此这样比丘，适合作为使者。"第六经。
7.\ 第一束缚经
17.\ "诸比丘，通过八种方式女人束缚男人。哪八种？诸比丘，女人以哭泣束缚男人；诸比丘，女人以微笑束缚男人；诸比丘，女人以言语束缚男人；诸比丘，女人以举止束缚男人；诸比丘，女人以花束缚男人；诸比丘，女人以香味束缚男人；诸比丘，女人以味道束缚男人；诸比丘，女人以触摸束缚男人。诸比丘，通过这八种方式女人束缚男人。诸比丘，那些被触摸束缚的众生是被紧紧束缚的。"第七经。
8.\ 第二束缚经
18.\ "诸比丘，通过八种方式男人束缚女人。哪八种？诸比丘，男人以哭泣束缚女人；诸比丘，男人以微笑束缚女人；诸比丘，男人以言语束缚女人；诸比丘，男人以举止束缚女人；诸比丘，男人以花束缚女人；诸比丘，男人以香味束缚女人；诸比丘，男人以味道束缚女人；诸比丘，男人以触摸束缚女人。诸比丘，通过这八种方式男人束缚女人。诸比丘，那些被触摸束缚的众生是被紧紧束缚的。"第八经。
9.\ 波呵罗经

19. Ekaṃ samayaṃ bhagavā verañjāyaṃ vi harati naḷerupucimandamūle. Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca –

‘‘Api [kiṃ (ka.)] pana, pahārāda , asurā mahāsamudde abhiramantī’’ti? ‘‘Abhiramanti, bhante, asurā mahāsamudde’’ti. ‘‘Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā [abbhutadhammā (syā. ka.) cūḷava. 384 passitabbaṃ], ye disvā disvā asurā mahāsamudde abhiramantī’’ti? ‘‘Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro , na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ [ayampi (ka.)], bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati [saṃvattati (syā.)]. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva [khippaṃyeva (sī.), khippaṃeva (pī.), khippaññeva (cūḷava. 384)] tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā [pattā (ka., cūḷava. 384)] jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, yā ca [yā kāci (syā. pī. ka.)] loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhante, mahāsamuddo bahuratano [pahūtaratano (ka.)] anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.


19.\ 一时，世尊住在毗兰若（现在印度北方邦）那列鲁树下。那时，阿修罗王波呵罗来到世尊处，来到后礼敬世尊，站在一边。世尊对站在一边的阿修罗王波呵罗说：
"波呵罗，阿修罗们是否喜乐于大海？""世尊，阿修罗们喜乐于大海。""波呵罗，大海中有多少稀有未曾有的现象，使阿修罗们一再看到后喜乐于大海？""世尊，大海中有八种稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。是哪八种？世尊，大海逐渐变深，逐渐倾斜，逐渐下降，不会突然变深。世尊，大海逐渐变深，逐渐倾斜，逐渐下降，不会突然变深，这是大海中第一个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，大海是恒常的，不越过海岸线。世尊，大海是恒常的，不越过海岸线，这是大海中第二个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，大海不与死尸同处。任何在大海中的死尸，很快就被冲到岸边，推到陆地上。世尊，大海不与死尸同处，任何在大海中的死尸，很快就被冲到岸边，推到陆地上，这是大海中第三个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，一切大河，如恒河、阎牟那河、阿致罗筏底河、萨拉浮河、摩醯河，它们流入大海后，都舍弃原来的名姓，只被称为'大海'。世尊，一切大河，如恒河、阎牟那河、阿致罗筏底河、萨拉浮河、摩醯河，它们流入大海后，都舍弃原来的名姓，只被称为'大海'，这是大海中第四个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，世间的所有溪流流入大海，天空的雨水落入大海，大海却不因此显现减少或增加。世尊，世间的所有溪流流入大海，天空的雨水落入大海，大海却不因此显现减少或增加，这是大海中第五个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，大海只有一种味，那就是咸味。世尊，大海只有一种味，那就是咸味，这是大海中第六个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。
复次，世尊，大海中有众多珍宝，各种珍宝。其中有这些珍宝，即：珍珠、宝石、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石。世尊，大海中有众多珍宝，各种珍宝；其中有这些珍宝，即：珍珠、宝石、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石，这是大海中第七个稀有未曾有的现象，阿修罗们一再看到后喜乐于大海。


‘‘Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo [timitimiṅgalā timirapiṅgalā (sī.), timitimiṅgalā timiramiṅgalā (syā. pī.)] asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā…pe… dviyojana… tiyojana… catuyojana… pañcayojanasatikāpi attabhāvā; ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhante , mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.

‘‘Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye’’ti. ‘‘Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto ; evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati.

‘‘Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.




我来翻译这段巴利文：
"大德，还有，大海是巨大生物的栖息地。其中有这些生物 - 帝米鱼、帝米嘎拉鱼、帝米拉平嘎拉鱼、阿修罗、龙和乾闼婆。在大海中有体长一百由旬的生物，二百由旬的生物，三百由旬的生物，四百由旬的生物，五百由旬的生物。大德，大海是巨大生物的栖息地，其中有这些生物 - 帝米鱼、帝米嘎拉鱼、帝米拉平嘎拉鱼、阿修罗、龙和乾闼婆；在大海中有体长一百由旬的生物...乃至...二百由旬...三百由旬...四百由旬...五百由旬的生物。大德，这是大海中第八个神奇稀有之法，阿修罗见此而喜乐于大海。大德，这就是大海中八种神奇稀有之法，阿修罗见此而喜乐于大海。"
"大德，比丘们是否也喜乐于此法与律中？""波诃罗陀，比丘们确实喜乐于此法与律中。""大德，此法与律中有几种神奇稀有之法，使比丘们见之而生喜乐？""波诃罗陀，此法与律中有八种神奇稀有之法，使比丘们见之而生喜乐。是哪八种？波诃罗陀，如同大海逐渐变深，逐渐倾斜，逐渐下降，而不是突然深陷；同样地，波诃罗陀，此法与律中有次第学习，次第修行，次第道路，而不是突然证悟。波诃罗陀，此法与律中有次第学习，次第修行，次第道路，而不是突然证悟，这是此法与律中第一个神奇稀有之法，使比丘们见之而生喜乐。"
"波诃罗陀，如同大海保持其法则，不超越其界限；同样地，波诃罗陀，我为弟子们制定的学处，我的弟子们即使为了生命也不违犯。波诃罗陀，我为弟子们制定的学处，我的弟子们即使为了生命也不违犯，这是此法与律中第二个神奇稀有之法，使比丘们见之而生喜乐。"
"波诃罗陀，如同大海不与死尸同处。凡是在大海中的死尸，它很快就将其冲向岸边，推到陆地；同样地，波诃罗陀，若有破戒、恶法、不净行为可疑、隐藏其业、非沙门而自称沙门、非梵行者而自称梵行者、内心腐败、充满污垢、如垃圾般的人，僧团不与之共住；很快就集会将其摈除。"
"即使他坐在比丘僧团中间，他也远离僧团，僧团也远离他。波诃罗陀，若有破戒、恶法、不净行为可疑、隐藏其业、非沙门而自称沙门、非梵行者而自称梵行者、内心腐败、充满污垢、如垃圾般的人，僧团不与之共住；很快就集会将其摈除；即使他坐在比丘僧团中间，他也远离僧团，僧团也远离他。波诃罗陀，这是此法与律中第三个神奇稀有之法，使比丘们见之而生喜乐。"


‘‘Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; evamevaṃ kho, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva [samaṇo sakyaputtiyo tveva (syā. ka.)] saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi , pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi pahārāda , ayaṃ dhammavinayo ekaraso, vimuttiraso ; ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Navamaṃ.

10. Uposathasuttaṃ





我来为您直译这段经文：
"波呵罗达啊，就像所有的大河，譬如恒河、阎母那河（今朱木那河）、阿夷罗跋提河、舍牢浮河、摩希河，它们流入大海后，都失去了原来的名字，而被称为'大海'。同样地，波呵罗达啊，这四个种姓——刹帝利、婆罗门、吠舍、首陀罗，当他们依照如来所宣说的法律，从在家出家后，也都舍弃了原来的姓名，而被称为'释迦子沙门'。波呵罗达啊，这四个种姓——刹帝利、婆罗门、吠舍、首陀罗，当他们依照如来所宣说的法律，从在家出家后，都舍弃了原来的姓名，而被称为'释迦子沙门'。波呵罗达啊，这是此法律中的第四个稀有未曾有之法，比丘们看到此法时，于此法律中得以欢喜。
波呵罗达啊，就像世间的河流流入大海，天空的雨水降落，大海既不因此减少，也不因此增多。同样地，波呵罗达啊，即使许多比丘在无余涅槃界中入灭，涅槃界也不会因此减少或增多。波呵罗达啊，即使许多比丘在无余涅槃界中入灭，涅槃界也不会因此减少或增多。波呵罗达啊，这是此法律中的第五个稀有未曾有之法，比丘们看到此法时，于此法律中得以欢喜。
波呵罗达啊，就像大海只有一味，即咸味。同样地，波呵罗达啊，此法律也只有一味，即解脱味。波呵罗达啊，此法律只有一味，即解脱味，这是此法律中的第六个稀有未曾有之法，比丘们看到此法时，于此法律中得以欢喜。
波呵罗达啊，就像大海拥有众多珍宝，种种珍宝。其中有这些珍宝：珍珠、摩尼宝、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石。同样地，波呵罗达啊，此法律拥有众多珍宝，种种珍宝。其中有这些珍宝：四念处、四正勤、四神足、五根、五力、七觉支、八正道。波呵罗达啊，此法律拥有众多珍宝，种种珍宝。其中有这些珍宝：四念处、四正勤、四神足、五根、五力、七觉支、八正道，这是此法律中的第七个稀有未曾有之法，比丘们看到此法时，于此法律中得以欢喜。
波呵罗达啊，就像大海是巨大生物的住处；其中有这些生物：帝弥鱼、帝弥鲸鱼、帝弥罗宾伽罗鱼、阿修罗、龙、乾闼婆；在大海中有身长一百由旬的生物，二百由旬的生物，三百由旬的生物，四百由旬的生物，五百由旬的生物。同样地，波呵罗达啊，此法律是伟大存在的住处；其中有这些存在：须陀洹、行道以证须陀洹果者、斯陀含、行道以证斯陀含果者、阿那含、行道以证阿那含果者、阿罗汉、行道以证阿罗汉果者。波呵罗达啊，此法律是伟大存在的住处；其中有这些存在：须陀洹、行道以证须陀洹果者、斯陀含、行道以证斯陀含果者、阿那含、行道以证阿那含果者、阿罗汉、行道以证阿罗汉果者，这是此法律中的第八个稀有未曾有之法，比丘们看到此法时，于此法律中得以欢喜。波呵罗达啊，这就是此法律中的八种稀有未曾有之法，比丘们看到这些法时，于此法律中得以欢喜。"
第九经完。
10. 布萨经

20.[cūḷava. 383; udā. 45; kathā. 346] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti.

Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante , ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti; ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Aparisuddhā, ānanda, parisā’’ti.

Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’’’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ; disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti.

Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Tatiyampi kho so puggalo tuṇhī ahosi.

Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhāmito so, bhante, puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī’’ti!

Atha kho bhagavā bhikkhū āmantesi – ‘‘tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya’’.

‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti…pe… (yathā purime tathā vitthāretabbo).



20. [小品 383; 自说 45; 论事 346] 一时，世尊住舍卫城（今尼泊尔萨赫特-马赫特）东园鹿母讲堂。当时，世尊在布萨日坐于比丘众中。尊者阿难在深夜，第一夜分过后，从座而起，偏袒上衣，向世尊合掌，对世尊如此说道："尊者，夜已深，第一夜分已过，比丘众已久坐。请世尊为比丘们诵波罗提木叉。"
世尊听后保持沉默。第二次，尊者阿难在深夜，中夜分过后，从座而起，偏袒上衣，向世尊合掌，对世尊如此说道："尊者，夜已深，中夜分已过，比丘众已久坐。请世尊为比丘们诵波罗提木叉。"第二次世尊也保持沉默。第三次，尊者阿难在深夜，后夜分过后，天将破晓，在黎明时分，从座而起，偏袒上衣，向世尊合掌，对世尊如此说道："尊者，夜已深，后夜分已过，天将破晓，黎明已至，比丘众已久坐。请世尊为比丘们诵波罗提木叉。""阿难，众会不清净。"
这时尊者大目犍连心想："世尊说'阿难，众会不清净'，是指哪个人呢？"于是尊者大目犍连以心观察整个比丘众。尊者大目犍连看见那个破戒、恶法、不净、行为可疑、隐匿所为、非沙门而自称沙门、非梵行而自称梵行、内心腐败、漏泄、如垃圾般的人坐在比丘众中；见已，从座而起走向那人，走近后对那人如此说道："起来，贤友，世尊已看见你。你不能与比丘们共住。"
那人听后保持沉默。第二次尊者大目犍连对那人如此说道："起来，贤友，世尊已看见你。你不能与比丘们共住。"第二次那人也保持沉默。第三次尊者大目犍连对那人如此说道："起来，贤友，世尊已看见你。你不能与比丘们共住。"第三次那人仍保持沉默。
这时尊者大目犍连抓住那人的手臂，将他驱出门外，上好门闩，走向世尊；走近后对世尊如此说道："尊者，那人已被我驱出。众会已清净。请世尊为比丘们诵波罗提木叉。""目犍连，不可思议！目犍连，希有！竟然要抓住手臂那愚人才肯离去！"
这时世尊对比丘们说道："比丘们，从今以后你们自己举行布萨，诵波罗提木叉。比丘们，从今日起我将不再举行布萨，不再诵波罗提木叉。比丘们，如来在不清净的众会中诵波罗提木叉，这是不可能的，没有这种情况。"
"比丘们，大海有八种稀有未曾有之法，阿修罗们见此法已一再欢喜于大海。是哪八种？比丘们，大海逐渐低下，逐渐倾斜，逐渐深入，不会突然变深。比丘们，大海逐渐低下，逐渐倾斜，逐渐深入，不会突然变深；比丘们，这是大海第一种稀有未曾有之法，阿修罗们见此已一再欢喜于大海......（应如前详述）。


‘‘Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā . Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti…pe… seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Dasamaṃ.

Mahāvaggo dutiyo.


"再者，比丘们，大海是巨大生物的住处。在此处有这些生物：帝弥鱼、帝弥鲸鱼、帝弥宾伽罗鱼、阿修罗、龙、乾闼婆。在大海中居住着身长一百由旬的生物......乃至......身长五百由旬的生物。比丘们，大海是巨大生物的住处；在此处有这些生物：帝弥鱼、帝弥鲸鱼、帝弥宾伽罗鱼、阿修罗、龙、乾闼婆；在大海中居住着身长一百由旬的生物......乃至......身长五百由旬的生物；比丘们，这是大海第八种稀有未曾有之法，阿修罗们见此已一再欢喜于大海。比丘们，这就是大海八种稀有未曾有之法，阿修罗们见此已一再欢喜于大海。"
"同样地，比丘们，此法律中有八种稀有未曾有之法，比丘们见此已一再欢喜于此法律。是哪八种？比丘们，譬如大海逐渐低下，逐渐倾斜，逐渐深入，不会突然变深；同样地，比丘们，此法律中有次第学习，次第修行，次第道迹，不会突然证悟。比丘们，此法律中有次第学习，次第修行，次第道迹，不会突然证悟；比丘们，这是此法律中第一种稀有未曾有之法，比丘们见此已一再欢喜于此法律......乃至......比丘们，譬如大海是巨大生物的住处；在此处有这些生物：帝弥鱼、帝弥鲸鱼、帝弥宾伽罗鱼、阿修罗、龙、乾闼婆，在大海中居住着身长一百由旬的生物......乃至......身长五百由旬的生物；同样地，比丘们，此法律是巨大生物的住处。在此处有这些生物：预流者、趣向预流果证的人......乃至......阿罗汉、趣向阿罗汉果的人。比丘们，此法律是巨大生物的住处；在此处有这些生物：预流者、趣向预流果证的人......乃至......阿罗汉、趣向阿罗汉果的人；比丘们，这是此法律中第八种稀有未曾有之法，比丘们见此已一再欢喜于此法律。比丘们，这就是此法律中八种稀有未曾有之法，比丘们见此已一再欢喜于此法律。"第十经。
第二大品终。
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。Tassuddānaṃ. Uposatho ca upaṭṭhānaṃ, ovādo ca pavāraṇā;
Bālena āpattikhandhena, vinayo vuccate dvinnaṃ;
Duvidhena parisā ceva, pātimokkhaṃ mahāsamuddoti.
Parivārapāḷi niṭṭhitā.
A: 此品摄颂：
布萨与侍奉，
教诫和自恣，
愚人与罪聚，
律以两种说；
二法与大众，
波罗提木叉与大海。
附随诵完毕。


Tassuddānaṃ –

Verañjo sīho ājaññaṃ, khaḷuṅkena malāni ca;

Dūteyyaṃ dve ca bandhanā, pahārādo uposathoti.

此品摄颂：
毗兰若与狮子胜骏马，
驽马与诸垢秽共合；
使节任务两重束缚事，
波呵罗陀与布萨日。


