3. Mahāvaggo

1. Sīhanādasuttaṃ

21. ‘‘Sīho , bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketi. Samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Taṃ kissa hetu? ‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti!

‘‘‘Sīho’ti, kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.

[ma. ni. 1.148; vibha. 760; paṭi. ma. 

3. 大品
1. 狮子吼经
"诸比丘，狮子——兽中之王，在黄昏时分从栖处出来。从栖处出来后，它伸展身体。伸展身体后，环顾四方。环顾四方后，发出三次狮子吼。发出三次狮子吼后，便去寻找食物。这是什么缘故？'为了避免我误杀陷入险境的小生命。'
"诸比丘，'狮子'是如来、阿罗汉、正等正觉者的代称。诸比丘，如来为大众说法时，这就是他的狮子吼。"
[注：出自中部1.148; 分别论760; 无比论]

2.44] ‘‘Dasayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave , tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ [anekadhātunānādhātulokaṃ (sī. ka.)] yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi…pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, 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 anussarati. Yampi bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.


"诸比丘，如来具有这十种如来之力，凭借这些力量，如来宣称最上位，在众中作狮子吼，转动梵轮。是哪十种？在此，诸比丘，如来如实了知是处为是处，非处为非处。诸比丘，如来能如实了知是处为是处，非处为非处，诸比丘，这就是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
复次，诸比丘，如来如实了知过去、未来、现在诸业的受持，依处、因及其果报。诸比丘，如来能如实了知过去、未来、现在诸业的受持，依处、因及其果报，诸比丘，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
复次，诸比丘，如来如实了知一切处之道。诸比丘，如来能如实了知一切处之道，诸比丘，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
复次，诸比丘，如来如实了知具多界、异界之世界。诸比丘，如来能如实了知具多界、异界之世界，诸比丘，这也是如来的如来之力⋯⋯转动梵轮。
复次，诸比丘，如来如实了知众生的种种志向。诸比丘，如来能如实了知众生的种种志向，诸比丘，这也是如来的如来之力⋯⋯转动梵轮。
复次，诸比丘，如来如实了知其他众生、其他个人诸根的优劣。诸比丘，如来能如实了知其他众生、其他个人诸根的优劣，诸比丘，这也是如来的如来之力⋯⋯转动梵轮。
复次，诸比丘，如来如实了知禅定、解脱、三昧、正受的染污、清净与出离。如来能⋯⋯了知，诸比丘，这也是如来的如来之力⋯⋯转动梵轮。
复次，诸比丘，如来忆念种种宿住，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，多劫坏、多劫成、多劫坏成，'我曾在彼处，如是名、如是姓、如是容色、如是饮食、如是苦乐感受、如是寿量。我从彼处死，生于彼处；在彼处又如是名、如是姓、如是容色、如是饮食、如是苦乐感受、如是寿量。从彼处死，生于此处'，如是忆念种种宿住及其详细状况。诸比丘，如来能忆念种种宿住，即：一生、二生⋯⋯如是忆念种种宿住及其详细状况，诸比丘，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。"
[未完待续，文本似乎被截断]


‘‘Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi , bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Paṭhamaṃ.

2. Adhivuttipadasuttaṃ



"复次，诸比丘，如来以清净超人的天眼见众生有死有生，有贱有贵，有好色有丑色，有善趣有恶趣，随业流转的众生，他皆了知—'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，生于恶趣、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，生于善趣、天界。'如是，以清净超人的天眼见众生有死有生，有贱有贵，有好色有丑色，有善趣有恶趣，随业流转的众生，他皆了知。诸比丘，如来能以清净超人的天眼⋯⋯了知随业流转的众生，诸比丘，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
复次，诸比丘，如来因诸漏尽，现法中自证知、作证、具足住于无漏心解脱、慧解脱。诸比丘，如来能因诸漏尽，现法中自证知、作证、具足住于无漏心解脱、慧解脱，诸比丘，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
诸比丘，这就是如来的十种如来之力，凭借这些力量，如来宣称最上位，在众中作狮子吼，转动梵轮。" 第一。
2. 增语道经

22. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

‘‘Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ [adhimuttipadānaṃ (ka.)] abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi. ‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati , paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati; yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā, tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati. Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.

‘‘Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. Yampānanda …pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampānanda…pe… idampānanda…pe….

‘‘Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti , parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Dutiyaṃ.

3. Kāyasuttaṃ



这时，尊者阿难来到世尊之处，来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的尊者阿难说道：
"阿难，对于那些能证知各种增语道的诸法，我对此自信宣称：'如是如是说法，依此修行者将了知有为有，无为无，劣为劣，胜为胜，有上为有上，无上为无上；或者应当了知、应当见、应当证悟的，他将如实了知、见到、证悟'，这是必然的。阿难，这是诸智中最上的，即是对各种情况的如实智。阿难，我说除此智外，没有更高或更胜的智慧。
阿难，如来具有这十种如来之力，凭借这些力量，如来宣称最上位，在众中作狮子吼，转动梵轮。是哪十种？在此，阿难，如来如实了知是处为是处，非处为非处。阿难，如来能如实了知是处为是处，非处为非处，阿难，这就是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
复次，阿难，如来如实了知过去、未来、现在诸业的受持，依处、因及其果报。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来如实了知一切处之道。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来如实了知具多界、异界之世界。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来如实了知众生的种种志向。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来如实了知其他众生、其他个人诸根的优劣。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来如实了知禅定、解脱、三昧、正受的染污、清净与出离。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来忆念种种宿住，即：一生、二生⋯⋯如是忆念种种宿住及其详细状况。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来以清净超人的天眼⋯⋯了知随业流转的众生。阿难⋯⋯这也是⋯⋯。
复次，阿难，如来因诸漏尽，现法中自证知、作证、具足住于无漏心解脱、慧解脱。阿难，如来能因诸漏尽，现法中自证知、作证⋯⋯具足住于无漏心解脱、慧解脱，阿难，这也是如来的如来之力，凭借这种力量，如来宣称最上位，在众中作狮子吼，转动梵轮。
阿难，这就是如来的十种如来之力，凭借这些力量，如来宣称最上位，在众中作狮子吼，转动梵轮。"第二。
3. 身经

23. ‘‘Atthi , bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā [disvā disvā (sī. syā.)] pahātabbā.

‘‘Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ [kañci deva desaṃ (sī. syā.)] kāyena. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena. Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

‘‘Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya. Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

‘‘Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso , bhikkhave…pe… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.

‘‘Pāpikā , bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti – ‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti – ‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti. Ayaṃ vuccati, bhikkhave, pāpikā issā.

‘‘Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? [vibha. 851] Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyu’nti icchati; dussīlo samāno ‘sīlavāti maṃ jāneyyu’nti icchati; appassuto samāno ‘bahussutoti maṃ jāneyyu’nti icchati; saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyu’nti icchati; kusīto samāno ‘āraddhavīriyoti maṃ jāneyyu’nti icchati; muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti icchati; asamāhito samāno ‘samāhitoti maṃ jāneyyu’nti icchati; duppañño samāno ‘paññavāti maṃ jāneyyu’nti icchati; akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyu’nti icchati. Ayaṃ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

‘‘Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti.


"诸比丘，有些法应以身断除，不以语断除。诸比丘，有些法应以语断除，不以身断除。诸比丘，有些法既不应以身断除，也不应以语断除，应以智慧观察后断除。
诸比丘，什么是应以身断除，不以语断除的法？在此，诸比丘，比丘以身作某些不善行。有智的同修观察后对他说：'尊者以身作了某些不善行。善哉！愿尊者舍弃身恶行，修习身善行。'他被有智的同修观察后如是告诫，便舍弃身恶行，修习身善行。诸比丘，这些称为应以身断除，不以语断除的法。
诸比丘，什么是应以语断除，不以身断除的法？在此，诸比丘，比丘以语作某些不善行。有智的同修观察后对他说：'尊者以语作了某些不善行。善哉！愿尊者舍弃语恶行，修习语善行。'他被有智的同修观察后如是告诫，便舍弃语恶行，修习语善行。诸比丘，这些称为应以语断除，不以身断除的法。
诸比丘，什么是既不应以身断除，也不应以语断除，应以智慧观察后断除的法？贪欲，诸比丘，既不应以身断除，也不应以语断除，应以智慧观察后断除。瞋恚，诸比丘⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯悭吝，诸比丘，既不应以身断除，也不应以语断除，应以智慧观察后断除。
恶嫉，诸比丘，既不应以身断除，也不应以语断除，应以智慧观察后断除。诸比丘，什么是恶嫉？在此，诸比丘，居士或居士子获得财物、谷物、银或金。某些奴仆或佃农想：'啊！愿这位居士或居士子不获得财物、谷物、银或金。'或有沙门、婆罗门获得衣服、饮食、住处、病人所需药物等资具。某些沙门或婆罗门想：'啊！愿这位尊者不获得衣服、饮食、住处、病人所需药物等资具。'诸比丘，这称为恶嫉。
恶欲，诸比丘，既不应以身断除，也不应以语断除，应以智慧观察后断除。诸比丘，什么是恶欲？在此，诸比丘，某人无信而欲'愿人们知道我有信'；破戒而欲'愿人们知道我持戒'；少闻而欲'愿人们知道我多闻'；喜群居而欲'愿人们知道我独处'；懈怠而欲'愿人们知道我精进'；失念而欲'愿人们知道我念住'；不定而欲'愿人们知道我入定'；劣慧而欲'愿人们知道我有慧'；漏未尽而欲'愿人们知道我漏已尽'。诸比丘，这称为恶欲。诸比丘，这些称为既不应以身断除，也不应以语断除，应以智慧观察后断除的法。
诸比丘，如果贪欲胜过比丘而行，瞋恚⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯悭吝⋯⋯恶嫉⋯⋯恶欲胜过而行，应当知道：'这位尊者不如实了知，若如实了知则无贪欲，因为贪欲胜过这位尊者而行；这位尊者不如实了知，若如实了知则无瞋恚⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯悭吝⋯⋯恶嫉⋯⋯恶欲，因为恶欲胜过这位尊者而行。'


‘‘Tañce , bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho … upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’’’ti. Tatiyaṃ.

4. Mahācundasuttaṃ



"诸比丘，如果贪欲不胜过比丘而行，瞋恚⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯悭吝⋯⋯恶嫉⋯⋯恶欲不胜过而行，应当知道：'这位尊者如实了知，若如实了知则无贪欲，因为贪欲不胜过这位尊者而行；这位尊者如实了知，若如实了知则无瞋恚⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯悭吝⋯⋯恶嫉⋯⋯恶欲，因为恶欲不胜过这位尊者而行。'"第三。
4. 大准陀经


24. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

‘‘Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamma’nti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho … kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

‘‘Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

‘‘Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

‘‘Seyyathāpi , āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

‘‘Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Taṃ ce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā … pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.



24. 一时，尊者大准陀住在支提国的沙哈迦提。在那里，尊者大准陀召集比丘们说："诸位贤友比丘们。"那些比丘应答尊者大准陀说："贤友。"尊者大准陀如此说道：
"贤友们，若有比丘宣称知见——'我知此法，我见此法'。然而，贤友们，如果贪欲压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲压制着他，应当这样理解他：'这位尊者并未如实了知，若如实了知则无贪欲，然而贪欲正压制着这位尊者；这位尊者并未如实了知，若如实了知则无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，然而恶欲正压制着这位尊者。'
"贤友们，若有比丘宣称修习——'我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲压制着他，应当这样理解他：'这位尊者并未如实了知，若如实了知则无贪欲，然而贪欲正压制着这位尊者；这位尊者并未如实了知，若如实了知则无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，然而恶欲正压制着这位尊者。'
"贤友们，若有比丘既宣称知见又宣称修习——'我知此法，我见此法，我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲压制着他，应当这样理解他：'这位尊者并未如实了知，若如实了知则无贪欲，然而贪欲正压制着这位尊者；这位尊者并未如实了知，若如实了知则无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，然而恶欲正压制着这位尊者。'
"贤友们，譬如有一个人，虽然贫穷却自称富有，虽然无财却自称有财，虽然无资产却自称有资产。当他遇到某种需要钱财的事情时，却拿不出金钱、谷物、白银或黄金。人们就会这样知道他：'这位尊者虽然贫穷却自称富有，虽然无财却自称有财，虽然无资产却自称有资产。为什么这样说呢？因为这位尊者在遇到某种需要钱财的事情时，拿不出金钱、谷物、白银或黄金。'
"同样地，贤友们，若有比丘既宣称知见又宣称修习——'我知此法，我见此法，我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲压制着他，应当这样理解他：'这位尊者并未如实了知，若如实了知则无贪欲，然而贪欲正压制着这位尊者；这位尊者并未如实了知，若如实了知则无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，然而恶欲正压制着这位尊者。


‘‘Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamma’nti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

‘‘Bhāvanāvādaṃ , āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

‘‘Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

‘‘Seyyathāpi , āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’’’ti. Catutthaṃ.

5. Kasiṇasuttaṃ

25.[dī. ni. 3.346, 360; a. ni. 10.29] ‘‘Dasayimāni , bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī’’ti. Pañcamaṃ.

6. Kāḷīsuttaṃ



"贤友们，若有比丘宣称知见——'我知此法，我见此法'。然而，贤友们，如果贪欲不压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲不压制着他，应当这样理解他：'这位尊者如实了知，因如实了知故无贪欲，所以贪欲不压制着这位尊者；这位尊者如实了知，因如实了知故无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，所以恶欲不压制着这位尊者。'
"贤友们，若有比丘宣称修习——'我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲不压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲不压制着他，应当这样理解他：'这位尊者如实了知，因如实了知故无贪欲，所以贪欲不压制着这位尊者；这位尊者如实了知，因如实了知故无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，所以恶欲不压制着这位尊者。'
"贤友们，若有比丘既宣称知见又宣称修习——'我知此法，我见此法，我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲不压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲不压制着他，应当这样理解他：'这位尊者如实了知，因如实了知故无贪欲，所以贪欲不压制着这位尊者；这位尊者如实了知，因如实了知故无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，所以恶欲不压制着这位尊者。'
"贤友们，譬如有一个人，确实富有而自称富有，确实有财而自称有财，确实有资产而自称有资产。当他遇到某种需要钱财的事情时，能够拿出金钱、谷物、白银或黄金。人们就会这样知道他：'这位尊者确实富有而自称富有，确实有财而自称有财，确实有资产而自称有资产。为什么这样说呢？因为这位尊者在遇到某种需要钱财的事情时，能够拿出金钱、谷物、白银或黄金。'
"同样地，贤友们，若有比丘既宣称知见又宣称修习——'我知此法，我见此法，我已修习身、已修习戒、已修习心、已修习慧。'然而，贤友们，如果贪欲不压制着那位比丘，瞋恚...痴...忿怒...怨恨...覆藏...对抗...悭吝...恶嫉...恶欲不压制着他，应当这样理解他：'这位尊者如实了知，因如实了知故无贪欲，所以贪欲不压制着这位尊者；这位尊者如实了知，因如实了知故无瞋恚...无痴...无忿怒...无怨恨...无覆藏...无对抗...无悭吝...无恶嫉...无恶欲，所以恶欲不压制着这位尊者。'"第四经。
5. 遍处经
25. "诸比丘，有这十种遍处处。哪十种？有人知地遍，上下四方无二无量；有人知水遍...火遍...风遍...青遍...黄遍...赤遍...白遍...空遍...识遍，上下四方无二无量。诸比丘，这就是十种遍处处。"第五经。
6. 迦梨经

26. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [gulaghare (ka.) kururaghare mahāva. 257] pavatte pabbate. Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā kumāripañhesu –

‘Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ [ekāhaṃ (ka.)] jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ [sakhiṃ (ka.) saṃ. ni. 1.161 passitabbaṃ];

Sakkhī [sakhī (ka.)] na sampajjati kenaci me’ti.

‘‘Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

‘‘Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ [atthābhinibbattesuṃ (sī. syā.)]. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā , tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa [ādimaddasa (sī. syā.)] ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

‘‘Āpokasiṇasamāpattiparamā kho, bhagini…pe… tejokasiṇasamāpattiparamā kho, bhagini… vāyokasiṇasamāpattiparamā kho, bhagini… nīlakasiṇasamāpattiparamā kho, bhagini… pītakasiṇasamāpattiparamā kho, bhagini… lohitakasiṇasamāpattiparamā kho, bhagini… odātakasiṇasamāpattiparamā kho, bhagini… ākāsakasiṇasamāpattiparamā kho, bhagini… viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ . Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu –

‘Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ;

Sakkhī na sampajjati kenaci me’ti.

‘‘Imassa kho, bhagini, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Chaṭṭhaṃ.

7. Paṭhamamahāpañhāsuttaṃ



26. 一时，尊者大迦旃延住在阿槃提国（现今印度中部）的鸟住山的波婆多山上。当时，住在鸟城的优婆夷迦梨来到尊者大迦旃延所在之处。来到后，向尊者大迦旃延礼拜，然后坐在一旁。坐在一旁的鸟城优婆夷迦梨对尊者大迦旃延如此说道："尊者，世尊在童女问中说道：
'获得义利心得安，
降伏可爱悦意军；
独自禅修觉乐事，
是故不与人交友；
与任何人不结友。'
"尊者，这个世尊简要所说的意义应当如何详细理解？"
"姊妹，有些沙门婆罗门认为地遍处定是最高'义利'。姊妹，凡是地遍处定的最高境界，世尊都已了知。了知后，世尊见到其味著，见到其过患，见到其出离，见到通向与不通向之道的智见。因为见到味著，见到过患，见到出离，见到通向与不通向之道的智见，所以他了知获得义利与心得安。
"姊妹，有些沙门婆罗门认为水遍处定...火遍处定...风遍处定...青遍处定...黄遍处定...赤遍处定...白遍处定...空遍处定...识遍处定是最高'义利'。姊妹，凡是识遍处定的最高境界，世尊都已了知。了知后，世尊见到其味著，见到其过患，见到其出离，见到通向与不通向之道的智见。因为见到味著，见到过患，见到出离，见到通向与不通向之道的智见，所以他了知获得义利与心得安。因此，姊妹，这就是世尊在童女问中所说的：
'获得义利心得安，
降伏可爱悦意军；
独自禅修觉乐事，
是故不与人交友；
与任何人不结友。'
"姊妹，这个世尊简要所说的意义应当如此详细理解。"第六经。
7. 第一大问经

27. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti.

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ –

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’’nti?

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimhā. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimhā. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimhā. Ekamantaṃ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṃ –

‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti?

‘‘Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimhā nappaṭikkosimhā. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.


27. 一时，世尊住在舍卫城（现今印度北方邦斯拉瓦斯提）祇树给孤独园。当时，许多比丘在上午时分，穿好衣服，拿着钵与衣，进入舍卫城乞食。这些比丘想道："现在去舍卫城乞食还太早，我们不如去其他外道游方者的园林。"
于是这些比丘去到其他外道游方者的园林。到达后，与那些外道游方者互相问候。互相寒暄、叙述值得记忆的谈话之后，坐在一旁。那些外道游方者对坐在一旁的比丘们如此说道：
"贤友们，沙门乔答摩对弟子们这样说法：'来吧，比丘们，你们要完全了知一切法，完全了知后安住。'贤友们，我们也对弟子们这样说法：'来吧，贤友们，你们要完全了知一切法，完全了知后安住。'贤友们，在这里沙门乔答摩与我们有什么区别，有什么特点，有什么不同，也就是说在说法上有什么不同，在教导上有什么不同？"
那时，这些比丘对外道游方者所说的既不随喜也不反驳。不随喜不反驳后，从座位起来离开，想着："我们将从世尊那里了解这些话的含义。"
于是这些比丘在舍卫城乞食后，饭后回来，来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的这些比丘对世尊如此说道：
"尊者，今天上午我们穿好衣服，拿着钵与衣，进入舍卫城乞食。我们想道：'现在去舍卫城乞食还太早，我们不如去其他外道游方者的园林。'于是我们去到其他外道游方者的园林。到达后，与那些外道游方者互相问候。互相寒暄、叙述值得记忆的谈话之后，坐在一旁。尊者，那些外道游方者对我们如此说道：
'贤友们，沙门乔答摩对弟子们这样说法：来吧，比丘们，你们要完全了知一切法，完全了知后安住。贤友们，我们也对弟子们这样说法：来吧，贤友们，你们要完全了知一切法，完全了知后安住。贤友们，在这里沙门乔答摩与我们有什么区别，有什么特点，有什么不同，也就是说在说法上有什么不同，在教导上有什么不同？'
"尊者，我们对外道游方者所说的既不随喜也不反驳。不随喜不反驳后，从座位起来离开，想着：'我们将从世尊那里了解这些话的含义。'"
"比丘们，对于这样说的外道游方者，应当这样回答：'贤友们，一个问题一个指示一个解答，两个问题两个指示两个解答，三个问题三个指示三个解答，四个问题四个指示四个解答，五个问题五个指示五个解答，六个问题六个指示六个解答，七个问题七个指示七个解答，八个问题八个指示八个解答，九个问题九个指示九个解答，十个问题十个指示十个解答。'比丘们，如果这样问，外道游方者们既不能回答，还会陷入更大的困扰。为什么呢？因为这不是他们的境界。比丘们，我看不到在这包括天、魔、梵的世界，包括沙门、婆罗门、天、人的大众中，除了如来或如来的弟子，或从这里听闻的人之外，谁能以回答这些问题使心满意。"


‘‘‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? ‘Sabbe sattā āhāraṭṭhitikā’ – imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca – imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . Katamesu tīsu? Tīsu vedanāsu – imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Catūsu , bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu – imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu – imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu – imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


"所说'一个问题一个指示一个解答'，这是关于什么而说的？比丘们，对于一法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪一法？'一切众生依食而住'——比丘们，对于这一法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'一个问题一个指示一个解答'。
"所说'两个问题两个指示两个解答'，这是关于什么而说的？比丘们，对于二法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪二法？名与色——比丘们，对于这二法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'两个问题两个指示两个解答'。
"所说'三个问题三个指示三个解答'，这是关于什么而说的？比丘们，对于三法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪三法？三受——比丘们，对于这三法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'三个问题三个指示三个解答'。
"所说'四个问题四个指示四个解答'，这是关于什么而说的？比丘们，对于四法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪四法？四食——比丘们，对于这四法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'四个问题四个指示四个解答'。
"所说'五个问题五个指示五个解答'，这是关于什么而说的？比丘们，对于五法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪五法？五取蕴——比丘们，对于这五法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'五个问题五个指示五个解答'。
"所说'六个问题六个指示六个解答'，这是关于什么而说的？比丘们，对于六法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪六法？六内处——比丘们，对于这六法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'六个问题六个指示六个解答'。


‘‘‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu? Sattasu viññāṇaṭṭhitīsu – imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aṭṭhasu, bhikkhave , dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu? Aṭṭhasu lokadhammesu – imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalesu kammapathesu – imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Sattamaṃ.

8. Dutiyamahāpañhāsuttaṃ



"所说'七个问题七个指示七个解答'，这是关于什么而说的？比丘们，对于七法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪七法？七识住——比丘们，对于这七法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'七个问题七个指示七个解答'。
"所说'八个问题八个指示八个解答'，这是关于什么而说的？比丘们，对于八法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪八法？八世间法——比丘们，对于这八法，比丘正确厌离...成为苦的终结者。这就是为什么说'八个问题八个指示八个解答'。
"所说'九个问题九个指示九个解答'，这是关于什么而说的？比丘们，对于九法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪九法？九有情居——比丘们，对于这九法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'九个问题九个指示九个解答'。
"所说'十个问题十个指示十个解答'，这是关于什么而说的？比丘们，对于十法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪十法？十不善业道——比丘们，对于这十法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么说'十个问题十个指示十个解答'。"第七经。
8. 第二大问经

28. Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane. Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ –

‘‘Vuttamidaṃ, ayye, bhagavatā mahāpañhesu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Imassa nu kho, ayye, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

‘‘Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ; api ca, yathā mettha khāyati taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, ayye’’ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ. Kajaṅgalikā bhikkhunī etadavoca –

‘‘‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā – imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇanti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca…pe… katamesu tīsu? Tīsu vedanāsu – imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu – imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu indriyesu…pe… katamesu chasu? Chasu nissaraṇīyāsu dhātūsu…pe… katamesu sattasu? Sattasu bojjhaṅgesu…pe… katamesu aṭṭhasu? Aṭṭhasu ariyaaṭṭhaṅgikamaggesu – imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.


28. 一时，世尊住在迦阇伽罗的竹林。当时，许多迦阇伽罗的优婆塞来到迦阇伽罗比丘尼所在之处。来到后，向迦阇伽罗比丘尼礼拜，然后坐在一旁。坐在一旁的迦阇伽罗优婆塞们对迦阇伽罗比丘尼如此说道：
"尊者，世尊在大问中这样说：'一个问题一个指示一个解答，两个问题两个指示两个解答，三个问题三个指示三个解答，四个问题四个指示四个解答，五个问题五个指示五个解答，六个问题六个指示六个解答，七个问题七个指示七个解答，八个问题八个指示八个解答，九个问题九个指示九个解答，十个问题十个指示十个解答。'尊者，这个世尊简要所说的意义应当如何详细理解？"
"贤友们，我没有亲自从世尊那里听闻和领受，也没有亲自从可敬的比丘们那里听闻和领受；但是，就我所理解的，请听我说，好好作意，我将为你们解说。""是的，尊者。"迦阇伽罗优婆塞们回答迦阇伽罗比丘尼。迦阇伽罗比丘尼如此说道：
"世尊所说'一个问题一个指示一个解答'，这是关于什么而说的？贤友们，对于一法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪一法？一切众生依食而住——贤友们，对于这一法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'一个问题一个指示一个解答'。
"世尊所说'两个问题两个指示两个解答'，这是关于什么而说的？贤友们，对于二法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪二法？名与色...是哪三法？三受——贤友们，对于这三法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'三个问题三个指示三个解答'。
"世尊所说'四个问题四个指示四个解答'，这是关于什么而说的？贤友们，对于四法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪四法？四念处——贤友们，对于这四法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'四个问题四个指示四个解答'。
"世尊所说'五个问题五个指示五个解答'，这是关于什么而说的？贤友们，对于五法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪五法？五根...是哪六法？六出离界...是哪七法？七觉支...是哪八法？八圣道支——贤友们，对于这八法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'八个问题八个指示八个解答'。


‘‘‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu kusalesu kammapathesu – imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ…pe… dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo [yathā kho (ka.), yathā no (bahūsu) a. ni. 10.115, 172 pana pāṭhabhedo natthi] bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti. ‘‘Evaṃ, ayye’’ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.

‘‘Sādhu sādhu, gahapatayo! Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ [evameva (ka.) ma. ni. 1.205 passitabbaṃ] byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ. Eso ceva tassa [eso cevetassa (ma. ni. 1.205)] attho. Evañca naṃ dhāreyyāthā’’ti. Aṭṭhamaṃ.

9. Paṭhamakosalasuttaṃ



"世尊所说'九个问题九个指示九个解答'，这是关于什么而说的？贤友们，对于九法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪九法？九有情居——贤友们，对于这九法，比丘正确厌离、正确离染、正确解脱、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'九个问题九个指示九个解答'。
"世尊所说'十个问题十个指示十个解答'，这是关于什么而说的？贤友们，对于十法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。是哪十法？十善业道——贤友们，对于这十法，比丘心正确善修、正确见到边际、正确证得义理，就能在现法中成为苦的终结者。这就是为什么世尊说'十个问题十个指示十个解答'。
"贤友们，这就是世尊在大问中简要所说的'一个问题一个指示一个解答...十个问题十个指示十个解答'，我就是这样理解其详细含义。贤友们，如果你们想要，可以去请教世尊这个意义。世尊如何解答，你们就那样受持。""是的，尊者。"迦阇伽罗优婆塞们对迦阇伽罗比丘尼的话随喜赞叹后，从座位起来，向迦阇伽罗比丘尼礼拜，右绕后离去，来到世尊所在之处。来到后，向世尊礼拜，然后坐在一旁。坐在一旁的迦阇伽罗优婆塞们将与迦阇伽罗比丘尼的全部对话告诉世尊。
"很好，很好，居士们！迦阇伽罗比丘尼是智者，居士们！迦阇伽罗比丘尼具有大智慧，居士们！如果你们来问我这个意义，我也会像迦阇伽罗比丘尼那样解答。这就是它的含义，你们就这样受持。"第八经。
9. 第一憍萨罗经

29. ‘‘Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ [vijite (sī. ka.)], rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ [suriyānaṃ (sī. syā. kaṃ. pī.)] sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā [ābhassaravattanikā (sī. syā.)] bhavanti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati . Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

[a. ni. 10.25] ‘‘Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

‘‘Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

[dī. ni. 3.338, 358; a. ni. 

29. "比丘们，凡是迦尸国和憍萨罗国的范围，凡是憍萨罗国王波斯匿的统治领地，在那里波斯匿王被称为最高。比丘们，即使是憍萨罗国王波斯匿也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，日月所环绕照耀的范围，是千重世界。在那千重世界中有千个月亮、千个太阳、千个须弥山王、千个阎浮提、千个西牛贺洲、千个北俱卢洲、千个东毗提诃、四千大海、四千大王、千个四大王天、千个三十三天、千个夜摩天、千个兜率天、千个化乐天、千个他化自在天、千个梵世。比丘们，在这千世界中，大梵天被称为最高。比丘们，即使是大梵天也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，有这样的时候，这个世界会坏灭。比丘们，当世界坏灭时，众生大多转生到光音天。他们在那里是意生、以喜为食、自身发光、飞行空中、安住于净妙、长久住世。比丘们，当世界坏灭时，光音天被称为最高。比丘们，即使是光音天的天人也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，这十种遍处。是哪十种？某人知道地遍，上下四方无二无量；某人知道水遍...火遍...风遍...青遍...黄遍...赤遍...白遍...空遍...某人知道识遍，上下四方无二无量。比丘们，这就是十种遍处。
"比丘们，这十种遍处中最高的是某人知道识遍，上下四方无二无量。比丘们，有这样想的众生存在。比丘们，即使是这样想的众生也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。

8.64] ‘‘Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

‘‘Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā.

‘‘Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā. Evaṃpaṭipannāpi kho, bhikkhave, santi sattā. Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.


"比丘们，这是八种胜处。是哪八种？内有色想的人见外部有限的美色丑色；'我胜知、见到那些'，产生这样的想。这是第一胜处。
"内有色想的人见外部无量的美色丑色；'我胜知、见到那些'，产生这样的想。这是第二胜处。
"内无色想的人见外部有限的美色丑色；'我胜知、见到那些'，产生这样的想。这是第三胜处。
"内无色想的人见外部无量的美色丑色；'我胜知、见到那些'，产生这样的想。这是第四胜处。
"内无色想的人见外部青色、青色调、青色相、青色光。就像亚麻花是青色、青色调、青色相、青色光，或者像波罗奈双面磨光的布是青色、青色调、青色相、青色光；同样地，内无色想的人见外部青色、青色调、青色相、青色光；'我胜知、见到那些'，产生这样的想。这是第五胜处。
"内无色想的人见外部黄色、黄色调、黄色相、黄色光。就像诃梨勒花是黄色、黄色调、黄色相、黄色光，或者像波罗奈双面磨光的布是黄色、黄色调、黄色相、黄色光；同样地，内无色想的人见外部黄色、黄色调、黄色相、黄色光；'我胜知、见到那些'，产生这样的想。这是第六胜处。
"内无色想的人见外部赤色、赤色调、赤色相、赤色光。就像盘头花是赤色、赤色调、赤色相、赤色光，或者像波罗奈双面磨光的布是赤色、赤色调、赤色相、赤色光；同样地，内无色想的人见外部赤色、赤色调、赤色相、赤色光；'我胜知、见到那些'，产生这样的想。这是第七胜处。
"内无色想的人见外部白色、白色调、白色相、白色光。就像晨星是白色、白色调、白色相、白色光，或者像波罗奈双面磨光的布是白色、白色调、白色相、白色光；同样地，内无色想的人见外部白色、白色调、白色相、白色光；'我胜知、见到那些'，产生这样的想。这是第八胜处。比丘们，这就是八种胜处。
"比丘们，这八种胜处中最高的是内无色想的人见外部白色、白色调、白色相、白色光；'我胜知、见到那些'，产生这样的想。比丘们，有这样想的众生存在。比丘们，即使是这样想的众生也有变异、有改变。比丘们，多闻圣**见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，这四种道路。是哪四种？苦迟通，苦速通，乐迟通，乐速通——比丘们，这就是四种道路。
"比丘们，这四种道路中最高的是乐速通。比丘们，有这样修行的众生存在。比丘们，即使是这样修行的众生也有变异、有改变。比丘们，多闻圣**见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。


‘‘Catasso imā, bhikkhave, saññā. Katamā catasso? Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti – imā kho, bhikkhave, catasso saññā.

‘‘Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Etadaggaṃ , bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṃdiṭṭhino, bhikkhave , etaṃ pāṭikaṅkhaṃ – ‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti. Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññāpentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti. Evaṃvādinopi kho, bhikkhave, santi sattā. Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti. Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññāpentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti. Kāmānañcāhaṃ , bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī’’ti. Navamaṃ.

10. Dutiyakosalasuttaṃ



"比丘们，这四种想。是哪四种？某人知小，某人知大，某人知无量，某人知'无所有'的无所有处——比丘们，这就是四种想。
"比丘们，这四种想中最高的是某人知'无所有'的无所有处。比丘们，有这样想的众生存在。比丘们，即使是这样想的众生也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，外道见解中最高的是'我不应有，我所不应有，我将不会有，我所将不会有'。比丘们，持这样见解的人，可以期待：'他对有的不厌恶会消失，对有的灭的厌恶也会消失'。比丘们，有这样见解的众生存在。比丘们，即使是这样见解的众生也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，有些沙门婆罗门宣说最上清净。比丘们，在宣说最上清净者中最高的是完全超越无所有处，证得非想非非想处而住。他们教导法使人证知、实现这个。比丘们，有这样说的众生存在。比丘们，即使是这样说的众生也有变异、有改变。比丘们，多闻圣弟子见到这样就对此厌离。对此厌离就对最高者离染，何况低劣者。
"比丘们，有些沙门婆罗门宣说最上现法涅槃。比丘们，在宣说最上现法涅槃者中最高的是如实知道六触处的生起、灭没、味著、过患、出离后的无取解脱。比丘们，有些沙门婆罗门以虚妄不实诽谤我说：'沙门乔达摩不宣说对欲的遍知，不宣说对色的遍知，不宣说对受的遍知。'比丘们，我宣说对欲的遍知，宣说对色的遍知，宣说对受的遍知，宣说在现法中无饥渴、寂灭、清凉、无取的般涅槃。"第九经。
10. 第二憍萨罗经

30. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho. Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāra’’nti.

Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti – ‘‘rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante , pasenadi kosalo’’ti.

‘‘Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī’’ti? ‘‘Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. ‘‘Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.


30. 一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。那时，憍萨罗国王波斯匿从校阅军队归来，胜利凯旋，如愿以偿。然后，憍萨罗国王波斯匿往精舍去。车辆所能到达之处乘车而去，下车后步行进入精舍。那时，许多比丘在露地经行。憍萨罗国王波斯匿来到那些比丘处，来到后对那些比丘说："尊者们，阿罗汉正等正觉者世尊现在住在何处？尊者们，我们想要瞻见阿罗汉正等正觉者世尊。""大王，那是关着门的住处。请安静地走近，不要匆忙，进入檐廊后咳嗽一声，敲门闩；世尊会为你开门。"
然后，憍萨罗国王波斯匿往那关着门的住处，安静地走近，不要匆忙，进入檐廊后咳嗽一声，敲门闩。世尊开了门。然后，憍萨罗国王波斯匿进入住处后，以头顶礼世尊足，以口亲吻世尊足，以手抚摸，并说出自己的名字："尊者，我是憍萨罗国王波斯匿；尊者，我是憍萨罗国王波斯匿。"
"大王，你见到什么理由，对这个身体作如此最极恭敬，示现慈爱？""尊者，我见到知恩和感恩的理由，对世尊作如此最极恭敬，示现慈爱。
"尊者，世尊为众人利益而行，为众人安乐而行，使许多人安住于圣正理，也就是善法性和善巧法性。尊者，因为世尊为众人利益而行，为众人安乐而行，使许多人安住于圣正理，也就是善法性和善巧法性，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊具戒、增上戒、圣戒、善戒，具足善戒。尊者，因为世尊具戒、增上戒、圣戒、善戒，具足善戒，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊长期居住林野，使用偏僻林野的住处。尊者，因为世尊长期居住林野，使用偏僻林野的住处，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊以任何衣服、饮食、卧具、病人用药资具知足。尊者，因为世尊以任何衣服、饮食、卧具、病人用药资具知足，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊应受供养、应受供设、应受布施、应受合掌，是世间无上福田。尊者，因为世尊应受供养、应受供设、应受布施、应受合掌，是世间无上福田，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊易得那些助益息灭烦恼、有助开发心的谈论，也就是：少欲谈、知足谈、远离谈、不杂处谈、发勤精进谈、戒谈、定谈、慧谈、解脱谈、解脱知见谈，这样的谈论随意获得，不难获得，不艰获得。尊者，因为世尊易得那些助益息灭烦恼、有助开发心的谈论，也就是：少欲谈...解脱知见谈，这样的谈论随意获得，不难获得，不艰获得，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。


‘‘Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, 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 anussarati. Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘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 passati…pe… yathākammūpage satte pajānāti. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

‘‘Handa ca dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Dasamaṃ.

Mahāvaggo tatiyo.


"再者，尊者，世尊随意获得、不难获得、不艰获得四种增上心的现法乐住的禅那。尊者，因为世尊随意获得、不难获得、不艰获得四种增上心的现法乐住的禅那，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊忆念种种宿住，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、多坏劫、多成劫、多坏成劫——'我在那里有如是名、如是姓、如是容色、如是食物、如是苦乐感受、如是寿量；从那里死后，生在那里；在那里又有如是名、如是姓、如是容色、如是食物、如是苦乐感受、如是寿量；从那里死后，生在这里。'如是带相、带细节地忆念种种宿住。尊者，因为世尊忆念种种宿住...如是带相、带细节地忆念种种宿住，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊以清净超人的天眼见众生死时、生时，低贱、高贵，美丽、丑陋，善趣、恶趣，随业流转的众生能知——'这些尊贵的众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后生于恶趣、恶道、堕处、地狱；或者这些尊贵的众生具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后生于善趣天界。'如是以清净超人的天眼见众生...随业流转的众生能知。尊者，因为世尊以清净超人的天眼...随业流转的众生能知，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"再者，尊者，世尊以诸漏尽，在现法中自证知、作证、具足住无漏心解脱、慧解脱。尊者，因为世尊以诸漏尽...自证知、作证、具足住无漏心解脱、慧解脱，尊者，我见到这个理由，对世尊作如此最极恭敬，示现慈爱。
"好了，尊者，我们现在要走了。我们有许多事务、许多责任。""大王，你认为现在是时候就请便。"然后憍萨罗国王波斯匿从座位起来，礼敬世尊，右绕后离去。第十经。
第三大品。


Tassuddānaṃ –

Sīhādhivutti kāyena, cundena kasiṇena ca;

Kāḷī ca dve mahāpañhā, kosalehi pare duveti.

其摄颂：
狮子胜解及身业，
纯陀与遍处；
迦利及两大问，
以及两憍萨罗。


