2. Nāthavaggo

1. Senāsanasuttaṃ

11. ‘‘Pañcaṅgasamannāgato , bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… bhagavā’ti; appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ [appaḍaṃsa… siriṃsapasamphassaṃ (sī. syā. pī.)]; tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā; tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā; te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti; tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṃ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti. Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā’’ti. Paṭhamaṃ.

2. Pañcaṅgasuttaṃ

12. ‘‘Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati. Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ [thīnamiddhaṃ (sī. syā. pī.)] pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

‘‘Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

‘‘Kāmacchando ca byāpādo, thinamiddhañca bhikkhuno;

Uddhaccaṃ vicikicchā ca, sabbasova na vijjati.

‘‘Asekhena ca sīlena, asekhena samādhinā;

Vimuttiyā ca sampanno, ñāṇena ca tathāvidho.

‘‘Sa ve pañcaṅgasampanno, pañca aṅge [pañcaṅgāni (syā.)] vivajjayaṃ [vivajjiya (ka.)];

Imasmiṃ dhammavinaye, kevalī iti vuccatī’’ti. dutiyaṃ;

3. Saṃyojanasuttaṃ

13. ‘‘Dasayimāni , bhikkhave, saṃyojanāni. Katamāni dasa? Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni. Katamāni pañcorambhāgiyāni saṃyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo – imāni pañcorambhāgiyāni saṃyojanāni.

‘‘Katamāni pañcuddhambhāgiyāni saṃyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañcuddhambhāgiyāni saṃyojanāni. Imāni kho, bhikkhave, dasa saṃyojanānī’’ti. Tatiyaṃ.

4. Cetokhilasuttaṃ



我来翻译这些巴利文章节：
2. 导师品
1. 住处经
"比丘们，具足五支的比丘，依止具足五支的住处，不久即能以自己的智慧，现世证得、成就、安住于无漏的心解脱、慧解脱。
"比丘们，比丘如何具足五支？在此，比丘有信心，相信如来的觉悟 - '世尊确实是这样...'；少病少恼，具有调和的消化能力，不太冷不太热，适中而能修行；不虚伪不欺诈，能如实向导师或智者或同修道友显示自己；精进安住，为断不善法、成就善法而努力，坚定勇猛，于善法不舍担负；有智慧，具足能观生灭的智慧，具足圣者的洞察力，能正确趋向苦尽。比丘们，这就是比丘具足五支。
"比丘们，住处如何具足五支？在此，住处不太远不太近，往来方便，白天人少，夜晚安静无声，少有蚊虻、风雨、爬虫之扰；住在该处时，容易获得衣服、饮食、住所、医药等资具；在该处有多闻、通达经典、持法、持律、持纲要的长老比丘们居住；他能时常前往请教询问：'尊者，这是什么意思？这如何解释？'那些尊者为他开显未开显的，令明了未明了的，并能消除他对种种疑惑之处的疑虑。比丘们，这就是住处具足五支。具足五支的比丘，依止具足五支的住处，不久即能......证得、成就、安住。"第一
 这是一段佛经文本，我来翻译主要内容：

2. 五支经

"比丘们，在此法律中，一位舍离五支、具足五支的比丘被称为'完全者、圆满者、至上人'。

比丘如何是舍离五支的呢？在此，比丘已断除：
1. 贪欲
2. 嗔恨
3. 昏沉睡眠
4. 掉举恶作
5. 疑惑
这就是比丘舍离五支。

比丘如何是具足五支的呢？在此，比丘具足：
1. 无学戒蕴
2. 无学定蕴
3. 无学慧蕴
4. 无学解脱蕴
5. 无学解脱知见蕴
这就是比丘具足五支。

接着经文用偈颂重申：比丘断除贪欲、嗔恨、昏沉睡眠、掉举和疑惑；具足无学之戒、定、解脱和智慧，这样的人在此法律中被称为完全者。

3. 结经（开始部分）

经文继续讲述十种结：五下分结和五上分结。
- 五下分结是：身见、疑、戒禁取、贪欲、嗔恨
- 五上分结是：色贪、无色贪、慢、掉举、无明

这就是十种结缚。

14. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

‘‘Katamassa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe… saṅghe kaṅkhati… sikkhāya kaṅkhati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imassa pañca cetokhilā appahīnā honti.

‘‘Katamassa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho , tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… rūpe avītarāgo hoti…pe… yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati… aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imassa pañca cetasovinibandhā asamucchinnā honti.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

‘‘Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

‘‘Katamassa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.


我继续翻译这些文本：
"比丘们，任何比丘或比丘尼，若未断除五种心的荒芜、未切断五种心的束缚，无论日夜，只能期待在善法上退失，不会增长。
"什么是未断除的五种心的荒芜？在此，比丘对导师怀疑、犹疑、不确信、不净信。比丘们，若比丘对导师怀疑、犹疑、不确信、不净信，其心就不倾向于热忱、专注、持续、精进。若心不倾向于热忱、专注、持续、精进，这就是他未断除的第一种心的荒芜。
"再者，比丘们，比丘对法怀疑......对僧团怀疑......对学处怀疑......对同修道友生气不悦、心受伤害而变得僵硬。比丘们，若比丘对同修道友生气不悦、心受伤害而变得僵硬，其心就不倾向于热忱、专注、持续、精进。若心不倾向于热忱、专注、持续、精进，这就是他未断除的第五种心的荒芜。这些是未断除的五种心的荒芜。
"什么是未切断的五种心的束缚？在此，比丘对欲乐未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。比丘们，若比丘对欲乐未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱，其心就不倾向于热忱、专注、持续、精进。若心不倾向于热忱、专注、持续、精进，这就是他未切断的第一种心的束缚。
"再者，比丘们，比丘对身体未离贪......对色相未离贪......吃饱后只顾着享受卧乐、倚乐、睡眠之乐而住......为了想要投生某个天界而修梵行，想着：'以此戒或禁行或苦行或梵行，我将成为天神或某类天神。'比丘们，若比丘为了想要投生某个天界而修梵行，想着：'以此戒或禁行或苦行或梵行，我将成为天神或某类天神'，其心就不倾向于热忱、专注、持续、精进。若心不倾向于热忱、专注、持续、精进，这就是他未切断的第五种心的束缚。这些是未切断的五种心的束缚。
"比丘们，任何比丘或比丘尼，若这五种心的荒芜未断除、这五种心的束缚未切断，无论日夜，只能期待在善法上退失，不会增长。
"比丘们，就像在月亏之夜，无论日夜，月亮都在色泽上减退、圆满上减退、光明上减退、大小上减退。同样地，比丘们，任何比丘或比丘尼，若这五种心的荒芜未断除、这五种心的束缚未切断，无论日夜，只能期待在善法上退失，不会增长。
"比丘们，任何比丘或比丘尼，若五种心的荒芜已断除、五种心的束缚已善切断，无论日夜，只能期待在善法上增长，不会退失。
"什么是已断除的五种心的荒芜？在此，比丘对导师不怀疑、不犹疑，确信、净信。比丘们，若比丘对导师不怀疑、不犹疑，确信、净信，其心就倾向于热忱、专注、持续、精进。若心倾向于热忱、专注、持续、精进，这就是他已断除的第一种心的荒芜。
---------------
最后几句重译

  我来翻译这段经文：

"比丘们，就像在月亏之夜，随着日夜推移，月亮在色泽、圆满度、光明和大小方面都在减损。同样地，比丘们，如果任何比丘或比丘尼的这五种心的荒秽未断除，这五种心的束缚未切断，那么随着日夜推移，他们在善法上只能期待衰退，不会增长。

比丘们，如果任何比丘或比丘尼已断除五种心的荒秽，已完全切断五种心的束缚，那么随着日夜推移，他们在善法上只能期待增长，不会衰退。

什么是已断除的五种心的荒秽？在此，比丘们，比丘对导师（佛陀）不怀疑、不迷惑，而是信受、净信。比丘们，当一位比丘对导师不怀疑、不迷惑，而是信受、净信时，他的心倾向于精进、修习、持续和努力。当他的心倾向于精进、修习、持续和努力时，这就是第一种心的荒秽已被断除。"

这段经文用月亮盈亏作比喻，说明了修行者的心态对修行进展的重要性，特别强调了对佛陀的信心是断除第一种心的荒秽的关键。


‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati…pe… saṅghe na kaṅkhati… sikkhāya na kaṅkhati … sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto , tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imassa pañca cetokhilā pahīnā honti.

‘‘Katamassa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti …pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya…pe… devaññataro vāti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imassa pañca cetasovinibandhā susamucchinnā honti.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā , tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

‘‘Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī’’ti. Catutthaṃ.

5. Appamādasuttaṃ

15. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ [tesaṃ dhammānaṃ (sī. ka.) saṃ. ni. 5.139] aggamakkhāyati.

‘‘Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.) saṃ. ni. 5.139] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena; evamevaṃ kho, bhikkhave , ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

‘‘Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

‘‘Seyyathāpi , bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

‘‘Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

‘‘Seyyathāpi, bhikkhave, ye keci khuddarājāno [kuḍḍarājāno (sī. syā. pī.), kuṭṭarājāno, kūṭarājāno (ka.) a. ni. 

我继续翻译这段文本：
"再者，比丘们，比丘对法不怀疑......对僧团不怀疑......对学处不怀疑......对同修道友不生气，心悦、不受伤害、不僵硬。比丘们，若比丘对同修道友不生气，心悦、不受伤害、不僵硬，其心就倾向于热忱、专注、持续、精进。若心倾向于热忱、专注、持续、精进，这就是他已断除的第五种心的荒芜。这些是已断除的五种心的荒芜。
"什么是已善切断的五种心的束缚？在此，比丘对欲乐已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱。比丘们，若比丘对欲乐已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱，其心就倾向于热忱、专注、持续、精进。若心倾向于热忱、专注、持续、精进，这就是他已善切断的第一种心的束缚。
"再者，比丘们，比丘对身体已离贪......对色相已离贪......不追求吃饱后享受卧乐、倚乐、睡眠之乐而住，不为了投生某个天界而修梵行，不想着：'以此戒或禁行或苦行或梵行，我将成为天神或某类天神。'比丘们，若比丘不为了投生某个天界而......或某类天神，其心就倾向于热忱、专注、持续、精进。若心倾向于热忱、专注、持续、精进，这就是他已善切断的第五种心的束缚。这些是已善切断的五种心的束缚。
"比丘们，任何比丘或比丘尼，若这五种心的荒芜已断除、这五种心的束缚已善切断，无论日夜，只能期待在善法上增长，不会退失。
"比丘们，就像在月盈之夜，无论日夜，月亮都在色泽上增长、圆满上增长、光明上增长、大小上增长。同样地，比丘们，任何比丘或比丘尼，若这五种心的荒芜已断除、这五种心的束缚已善切断，无论日夜，只能期待在善法上增长，不会退失。"第四
5. 不放逸经
"比丘们，所有众生，无足的、两足的、四足的、多足的，有色的、无色的，有想的、无想的、非想非非想的，如来被称为其中最上，是阿罗汉、正等正觉者。同样地，比丘们，所有善法，都以不放逸为根本，汇集于不放逸。不放逸被称为其中最上。
"比丘们，就像所有陆地动物的足迹，都能纳入象足之中，象足被称为其中最上，因为它最大。同样地，比丘们，所有善法，都以不放逸为根本，汇集于不放逸。不放逸被称为其中最上。
"比丘们，就像重阁楼的所有椽木，都朝向屋顶、倾向屋顶、汇集于屋顶，屋顶被称为其中最上。同样地，比丘们，所有善法，都以不放逸为根本，汇集于不放逸。不放逸被称为其中最上。
"比丘们，就像所有根香，黑沉香被称为其中最上。同样地，比丘们......
"比丘们，就像所有心材香，赤檀香被称为其中最上。同样地，比丘们......
"比丘们，就像所有花香，茉莉花被称为其中最上。同样地，比丘们......
"比丘们，就像所有小王......
[请问需要继续翻译后文吗？]

-------------
最后三句：  我来翻译这段经文：

"比丘们，就像在所有的实木香料中，红檀香被认为是最上等的；同样地，比丘们..."（这里省略了相似的内容）

"比丘们，就像在所有的花香中，茉莉花香被认为是最上等的；同样地，比丘们..."（这里省略了相似的内容）

"比丘们，就像在所有的小王中..."（这句未完整）

这段经文使用了三个比喻：
1. 红檀香是最佳的木香
2. 茉莉花是最佳的花香
3. （第三个比喻未完整，但似乎要说明某种等级或层次的关系）

这是一种典型的佛经比喻手法，用日常生活中人们熟知的事物来类比说明佛法道理。经文中的"pe"（巴利语）表示省略了重复的内容。

6.53], sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

‘‘Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī.) saṃ. ni. 5.146-148] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṃ kho, bhikkhave…pe….

‘‘Seyyathāpi , bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyatī’’ti. Pañcamaṃ.

6. Āhuneyyasuttaṃ

16. ‘‘Dasayime , bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame dasa? Tathāgato arahaṃ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū – ime kho, bhikkhave, dasa puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

7. Paṭhamanāthasuttaṃ

17.[dī. ni. 


我来帮您翻译这段巴利文。这是一个包含多个比喻和教义阐述的佛教经文。我会按照您的要求直译成简体中文：
6.53] 所有这些都随转轮王而行，转轮王被称为他们中最尊。比丘们，正是如此...（省略）...
"比丘们，譬如所有星辰的光芒，全都不及月光的十六分之一，月光被称为它们中最尊。比丘们，正是如此...（省略）...
"比丘们，譬如在秋季，当天空无云时，太阳上升于天空，驱散所有虚空中的黑暗，照耀、发光、闪耀。比丘们，正是如此...（省略）...
"比丘们，譬如任何大河流，即：恒河、阎牟那河（雅鲁藏布江）、阿致罗伐底河（拉布江）、萨拉布河、摩醯河，所有这些都流向大海，倾向大海，趋向大海，归向大海，大海被称为它们中最尊。比丘们，正是如此，任何善法，皆以不放逸为根本，汇集于不放逸。不放逸被称为它们中最尊。"第五经。
6. 应供经
16. "比丘们，这十种人是应供养者、应供奉者、应施与者、应合掌礼敬者，是世间无上福田。是哪十种？如来、应供、正等正觉者，辟支佛，俱分解脱者，慧解脱者，身证者，见至者，信解脱者，随信行者，随法行者，种姓者——比丘们，这十种人是应供养者...（省略）...是世间无上福田。"第六经。
7. 第一依止经
17. [长部...

3.345, 360] ‘‘Sanāthā , bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [sātthā sabyañjanā (sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā [bahū sutā (?)] honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko . Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo nāthakaraṇo .

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti…pe… anusāsaniṃ, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ…pe… alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo nāthakaraṇo.

‘‘Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā’’ti. Sattamaṃ.

8. Dutiyanāthasuttaṃ



3.345, 360] "比丘们，应当有所依止而住，不要无依止。比丘们，无依止而住是苦的。比丘们，这十种法是作为依止。是哪十种？在此，比丘们，比丘持戒，护持波罗提木叉律仪而住，具足正行与行处，于微细罪处见怖畏，受持学处而学。比丘们，若比丘持戒...（中略）...受持学处而学，此亦是作为依止之法。
"复次，比丘们，比丘多闻，受持所闻，积集所闻，凡是初善、中善、后善，具足义理、文句的诸法，宣说完全圆满清净的梵行，如是之法为他多闻、忆持、口诵、意念、以见善通达。比丘们，若比丘多闻...（中略）...以见善通达，此亦是作为依止之法。
"复次，比丘们，比丘为善知识、善伴侣、善同行。比丘们，若比丘为善知识、善伴侣、善同行，此亦是作为依止之法。
"复次，比丘们，比丘易受教，具足使之易受教之法，能忍，恭敬接受教导。比丘们，若比丘易受教...（中略）...教导，此亦是作为依止之法。
"复次，比丘们，比丘对同梵行者种种杂务，于此精勤不懈，具足思择方便，能作能办。比丘们，若比丘对同梵行者...（中略）...能作能办，此亦是作为依止之法。
"复次，比丘们，比丘爱法，言语可爱，对增上法、增上律有广大欢喜。比丘们，若比丘爱法，言语可爱，对增上法、增上律有广大欢喜，此亦是作为依止之法。
"复次，比丘们，比丘精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍轭担。比丘们，若比丘精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍轭担，此亦是作为依止之法。
"复次，比丘们，比丘知足于各种衣服、饮食、卧具、病缘医药资具。比丘们，若比丘知足于各种衣服、饮食、卧具、病缘医药资具，此亦是作为依止之法。
"复次，比丘们，比丘具念，成就最上念慧，能忆念、随忆远所作、远所说。比丘们，若比丘具念，成就最上念慧，能忆念、随忆远所作、远所说，此亦是作为依止之法。
"复次，比丘们，比丘有慧，成就观生灭之慧，具足圣、决择，正趣苦尽之慧。比丘们，若比丘有慧，成就观生灭之慧，具足圣、决择，正趣苦尽之慧，此亦是作为依止之法。
"比丘们，应当有所依止而住，不要无依止。比丘们，无依止而住是苦的。比丘们，这是十种作为依止之法。"第七经。
8. 第二依止经

18. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sanāthā , bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. ‘Sīlavā vatāyaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. ‘Bahussuto vatāyaṃ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. ‘Kalyāṇamitto vatāyaṃ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. ‘Suvaco vatāyaṃ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsani’nti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. ‘Yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho vatāyaṃ bhikkhu analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātu’nti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. ‘Dhammakāmo vatāyaṃ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.


18. 如是我闻：一时，世尊住舍卫城（今印度北方邦斯拉瓦斯提）祇树给孤独园。在那里，世尊告诸比丘："诸比丘。""大德！"那些比丘应答世尊。世尊说道：
"比丘们，应当有所依止而住，不要无依止。比丘们，无依止而住是苦的。比丘们，这十种法是作为依止。是哪十种？在此，比丘们，比丘持戒...（中略）...受持学处而学。'此比丘确实持戒，护持波罗提木叉律仪而住，具足正行与行处，于微细罪处见怖畏，受持学处而学'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘多闻...（中略）...以见善通达。'此比丘确实多闻，受持所闻，积集所闻，凡是初善、中善、后善，具足义理、文句的诸法，宣说完全圆满清净的梵行，如是之法为他多闻、忆持、口诵、意念、以见善通达'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘为善知识、善伴侣、善同行。'此比丘确实为善知识、善伴侣、善同行'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘易受教，具足使之易受教之法，能忍，恭敬接受教导。'此比丘确实易受教，具足使之易受教之法，能忍，恭敬接受教导'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘对同梵行者种种杂务，于此精勤不懈，具足思择方便，能作能办。'此比丘对同梵行者种种杂务，于此确实精勤不懈，具足思择方便，能作能办'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘爱法，言语可爱，对增上法、增上律有广大欢喜。'此比丘确实爱法，言语可爱，对增上法、增上律有广大欢喜'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。


‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṃ bhikkhu viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti . Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭho vatāyaṃ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Satimā vatāyaṃ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavā vatāyaṃ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa…pe… no parihāni. Ayampi dhammo nāthakaraṇo.

‘‘Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Aṭṭhamaṃ.

9. Paṭhamaariyāvāsasuttaṃ

19.[dī. ni. 3.348, 360] ‘‘Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco [panuṇṇapaccekasacco (ka.)], samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā , ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti. Navamaṃ.

10. Dutiyaariyāvāsasuttaṃ



"复次，比丘们，比丘精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍轭担。'此比丘确实精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍轭担'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘知足于各种衣服、饮食、卧具、病缘医药资具。'此比丘确实知足于各种衣服、饮食、卧具、病缘医药资具'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘具念，成就最上念慧，能忆念、随忆远所作、远所说。'此比丘确实具念，成就最上念慧，能忆念、随忆远所作、远所说'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受，为中年者所摄受，为新学者所摄受，于善法中唯有增长可期，不会衰退。此亦是作为依止之法。
"复次，比丘们，比丘有慧，成就观生灭之慧，具足圣、决择，正趣苦尽之慧。'此比丘确实有慧，成就观生灭之慧，具足圣、决择，正趣苦尽之慧'，长老比丘们认为应当教导、训诫他，中年比丘们...新学比丘们也认为应当教导、训诫他。他为长老所摄受...（中略）...不会衰退。此亦是作为依止之法。
"比丘们，应当有所依止而住，不要无依止。比丘们，无依止而住是苦的。比丘们，这是十种作为依止之法。"世尊如是说。那些比丘欢喜、随喜世尊之所说。第八经。
9. 第一圣住经
19. [长部 3.348, 360] "比丘们，这十种是圣者住处，过去圣者曾住、现在圣者正住、未来圣者将住。是哪十种？在此，比丘们，比丘已离五支，具足六支，一防护，四依止，除遣各别真实，完全舍弃寻求，无浊思惟，身行轻安，心善解脱，慧善解脱。比丘们，这十种是圣者住处，过去圣者曾住、现在圣者正住、未来圣者将住。"第九经。
10. 第二圣住经

20. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi…pe….

‘‘Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato , ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

‘‘Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

‘‘Kathañca, bhikkhave, bhikkhu ekārakkho hoti? Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti.

‘‘Kathañca, bhikkhave, bhikkhu caturāpasseno hoti? Idha, bhikkhave, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti.

‘‘Kathañca , bhikkhave, bhikkhu paṇunnapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, sabbāni tāni nunnāni honti paṇunnāni [nuṇṇāni honti panuṇṇāni (?)] cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.

‘‘Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

‘‘Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti? Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

‘‘Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

‘‘Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti? Idha, bhikkhave, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

‘‘Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti? Idha , bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti, doso me pahīno…pe… ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hoti.


20. 一时，世尊住在拘楼国（今德里附近）名为剑磨瑟昙的拘楼人市镇。在那里，世尊告诸比丘...（中略）...
"比丘们，这十种是圣者住处，过去圣者曾住、现在圣者正住、未来圣者将住。是哪十种？在此，比丘们，比丘已离五支，具足六支，一防护，四依止，除遣各别真实，完全舍弃寻求，无浊思惟，身行轻安，心善解脱，慧善解脱。
"比丘们，何谓比丘已离五支？在此，比丘们，比丘已断欲贪，已断嗔恚，已断昏沉睡眠，已断掉举恶作，已断疑惑。比丘们，如是比丘已离五支。
"比丘们，何谓比丘具足六支？在此，比丘们，比丘以眼见色已，不喜不忧，住于舍，具念正知。以耳闻声已...以鼻嗅香已...以舌尝味已...以身触所触已...以意识法已，不喜不忧，住于舍，具念正知。比丘们，如是比丘具足六支。
"比丘们，何谓比丘一防护？在此，比丘们，比丘具足念防护心。比丘们，如是比丘一防护。
"比丘们，何谓比丘四依止？在此，比丘们，比丘思择而受用一事，思择而忍受一事，思择而远离一事，思择而除遣一事。比丘们，如是比丘四依止。
"比丘们，何谓比丘除遣各别真实？在此，比丘们，比丘对诸沙门婆罗门各别真实，即：'世界是常'或'世界是无常'，'世界有边'或'世界无边'，'命即是身'或'命异身异'，'如来死后有'或'如来死后无'，'如来死后亦有亦无'或'如来死后非有非无'，所有这些都已除去、抛弃、舍离、吐出、解脱、断除、出离。比丘们，如是比丘除遣各别真实。
"比丘们，何谓比丘完全舍弃寻求？在此，比丘们，比丘已断欲求，已断有求，梵行求已寂止。比丘们，如是比丘完全舍弃寻求。
"比丘们，何谓比丘无浊思惟？在此，比丘们，比丘已断欲寻，已断恚寻，已断害寻。比丘们，如是比丘无浊思惟。
"比丘们，何谓比丘身行轻安？在此，比丘们，比丘断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，具足第四禅而住。比丘们，如是比丘身行轻安。
"比丘们，何谓比丘心善解脱？在此，比丘们，比丘心从贪欲解脱，心从嗔恚解脱，心从愚痴解脱。比丘们，如是比丘心善解脱。
"比丘们，何谓比丘慧善解脱？在此，比丘们，比丘了知'我的贪欲已断，已断根本，如断多罗树头，成为非有，于未来不生之法'，'我的嗔恚已断...（中略）...'我的愚痴已断，已断根本，如断多罗树头，成为非有，于未来不生之法'。比丘们，如是比丘慧善解脱。


‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ ariyā ariyāvāse āvasiṃsu, sabbe te imeva dasa ariyāvāse āvasiṃsu; ye hi keci, bhikkhave, anāgatamaddhānaṃ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti; ye hi [yepi (?)] keci, bhikkhave , etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti. Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti. Dasamaṃ.

Nāthavaggo dutiyo.


"比丘们，在过去世凡是住于圣者住处的圣者们，他们全都住于这十种圣者住处；比丘们，在未来世凡是将要住于圣者住处的圣者们，他们全都将要住于这十种圣者住处；比丘们，在现在世凡是正在住于圣者住处的圣者们，他们全都正住于这十种圣者住处。比丘们，这十种是圣者住处，过去圣者曾住、现在圣者正住、未来圣者将住。"第十经。
依止品第二。



Tassuddānaṃ –

Senāsanañca pañcaṅgaṃ, saṃyojanākhilena ca;

Appamādo āhuneyyo, dve nāthā dve ariyāvāsāti.

其摘要：
住处与五支，结与荒蕪；
不放逸应供，二依止二圣住。


