(8) 3. Ākaṅkhavaggo

1. Ākaṅkhasuttaṃ

71.[a. ni. 4.12; itivu. 111] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sampannasīlā , bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave , bhikkhu ‘ye me [ye maṃ (ma. ni. 1.65)] petā ñātī sālohitā kālaṅkatā [kālakatā (sī. syā. kaṃ. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. kaṃ. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assa’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

‘‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.

2. Kaṇṭakasuttaṃ



8. 第三章 愿望品
1. 愿望经
有一次，世尊住在舍卫城(现今印度北方邦斯拉瓦斯提市)祇树给孤独园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回应世尊说："尊者。"世尊如此说道：
"诸比丘，你们应当具足戒行而住，具足波罗提木叉而住，以波罗提木叉律仪防护而住，具足正行与行处，于微细罪中见怖畏，受持学处而学。
诸比丘，若比丘愿望'愿我为同梵行者所喜爱、所欢喜、所尊重、所敬仰'，则应当于戒中圆满，内心寂静专注，不舍禅定，具足观慧，增长空闲处。
诸比丘，若比丘愿望'愿我得到衣服、饮食、卧具、病药等资具'，则应当于戒中圆满，内心寂静专注，不舍禅定，具足观慧，增长空闲处。
诸比丘，若比丘愿望'愿我所受用的衣服、饮食、卧具、病药等资具，对施予者有大果报、大利益'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我已故的亲族血亲以清净心忆念我时，对他们有大果报、大利益'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我知足于各种衣服、饮食、卧具、病药等资具'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我能忍受寒、热、饥、渴、虻、蚊、风、日、爬行类的触恼，能忍受恶言、恶语，对已生起的身体的苦受、剧烈的、粗重的、辛辣的、不悦意的、不适意的、致命的感受能够忍受'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我能克服不乐与贪乐，不被不乐与贪乐所克服，对已生起的不乐与贪乐能一再战胜而住'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我能克服恐惧与怖畏，不被恐惧与怖畏所克服，对已生起的恐惧与怖畏能一再战胜而住'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我能容易地、不困难地、不艰辛地获得四种增上心的现法乐住'，则应当于戒中圆满......增长空闲处。
诸比丘，若比丘愿望'愿我能以诸漏尽，于现法中自证知、作证、具足住于无漏的心解脱、慧解脱'，则应当于戒中圆满，内心寂静专注，不舍禅定，具足观慧，增长空闲处。
所说'诸比丘，你们应当具足戒行而住，具足波罗提木叉而住，以波罗提木叉律仪防护而住，具足正行与行处，于微细罪中见怖畏，受持学处而学'，正是基于此而说。"第一经。
2. 荆棘经

72. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca cālena [pālena (syā.)], āyasmatā ca upacālena [uppālena (syā.)], āyasmatā ca kukkuṭena [kakkaṭena (sī. syā.)], āyasmatā ca kaḷimbhena [kavimbhena (sī.)], āyasmatā ca nikaṭena [kaṭena (sī.)], āyasmatā ca kaṭissahena; aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya [paraṃpurāya (syā. aṭṭha.)] uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. Atha kho tesaṃ āyasmantānaṃ etadahosi – ‘‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. ‘Saddakaṇṭakā kho pana jhānā’ vuttā bhagavatā. Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma . Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ [phāsu (syā. ka.)] vihareyyāmā’’ti. Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu; tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharanti.

Atha kho bhagavā bhikkhū āmantesi – ‘‘kahaṃ nu kho, bhikkhave, cālo, kahaṃ upacālo, kahaṃ kukkuṭo, kahaṃ kaḷimbho, kahaṃ nikaṭo, kahaṃ kaṭissaho; kahaṃ nu kho te, bhikkhave, therā sāvakā gatā’’ti?

‘‘Idha, bhante, tesaṃ āyasmantānaṃ etadahosi – ‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya ‘saddakaṇṭakā kho pana jhānāvuttā bhagavatā yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā’ti. Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu. Tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharantī’’ti .

‘‘Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṃ, ‘saddakaṇṭakā hi, bhikkhave, jhānā’ vuttā mayā.

‘‘Dasayime, bhikkhave, kaṇṭakā. Katame dasa? Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṃ kaṇṭako, brahmacariyassa mātugāmūpacāro [mātugāmopavicāro (sī.), mātugāmūpavicaro (ka.)] kaṇṭako, [kathā. 333] paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.

‘‘Akaṇṭakā , bhikkhave, viharatha. Nikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakā, bhikkhave, arahanto; nikkaṇṭakā, bhikkhave, arahanto; akaṇṭakanikkaṇṭakā, bhikkhave, arahanto’’ti. Dutiyaṃ.

3. Iṭṭhadhammasuttaṃ



72. 有一次，世尊住在毗舍离(现今印度比哈尔邦瓦伊沙利)大林重阁讲堂，与许多著名的长老弟子们在一起——与尊者遮罗、尊者优波遮罗、尊者究究吒、尊者迦林婆、尊者尼迦吒、尊者迦帝沙诃，以及其他著名的长老弟子们在一起。
那时，许多著名的离车族人乘坐华丽的车辆，列队行进，发出高声大响，进入大林要见世尊。那时，那些尊者们这样想："这些许多著名的离车族人乘坐华丽的车辆，列队行进，发出高声大响，进入大林要见世尊。世尊曾说'声音是禅定的荆棘'。我们不如去牛角沙罗树林。在那里我们可以少声少扰地安住。"于是那些尊者们往牛角沙罗树林去；在那里那些尊者们少声少扰地安住。
那时，世尊召唤比丘们说："诸比丘，遮罗在哪里？优波遮罗在哪里？究究吒在哪里？迦林婆在哪里？尼迦吒在哪里？迦帝沙诃在哪里？诸比丘，那些长老弟子们去哪里了？"
"尊者，那些尊者们这样想：'这些许多著名的离车族人乘坐华丽的车辆，列队行进，发出高声大响，进入大林要见世尊。世尊曾说声音是禅定的荆棘，我们不如去牛角沙罗树林。在那里我们可以少声少扰地安住。'于是那些尊者们往牛角沙罗树林去。在那里那些尊者们少声少扰地安住。"
"善哉！善哉！诸比丘，那些大弟子们如实回答所说。我确实说过'声音是禅定的荆棘'。
诸比丘，有这十种荆棘。是哪十种？对喜好独处者来说，喜好群聚是荆棘；对专注不净相者来说，专注净相是荆棘；对守护诸根门者来说，观看演艺是荆棘；对修梵行者来说，亲近女人是荆棘；对初禅来说，声音是荆棘；对二禅来说，寻伺是荆棘；对三禅来说，喜是荆棘；对四禅来说，入出息是荆棘；对想受灭尽定来说，想和受是荆棘；贪是荆棘，嗔是荆棘，痴是荆棘。
诸比丘，你们应无荆棘而住。诸比丘，你们应离荆棘而住。诸比丘，你们应无荆棘、离荆棘而住。诸比丘，阿罗汉是无荆棘的；诸比丘，阿罗汉是离荆棘的；诸比丘，阿罗汉是无荆棘、离荆棘的。"第二经。
3. 现法可意经

73. ‘‘Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame dasa? Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ; bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ; dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

‘‘Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā [paribandhā (ka.)] – ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho. Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.

‘‘Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā – uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro . Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā’’ti. Tatiyaṃ.

4. Vaḍḍhisuttaṃ

74. ‘‘Dasahi , bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa. Katamehi dasahi? Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.

‘‘Dhanena dhaññena ca yodha vaḍḍhati,

Puttehi dārehi catuppadehi ca;

Sa bhogavā hoti yasassi pūjito,

Ñātīhi mittehi athopi rājubhi.

‘‘Saddhāya sīlena ca yodha vaḍḍhati,

Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,

Diṭṭheva dhamme ubhayena vaḍḍhatī’’ti. catutthaṃ;

5. Migasālāsuttaṃ

75. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī hoti ārācārī [anācārī (ka.)] virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto [sakadāgāmisatto (sī. syā. pī.)] tusitaṃ kāyaṃ upapanno’ti. Pitāmaho me [pettāpi yo me (sī.), pita piyo me (syā.) a. ni. 

73. "诸比丘，这十种法在世间是可意的、可爱的、可乐的、难得的。是哪十种？财富在世间是可意的、可爱的、可乐的、难得的；容貌在世间是可意的、可爱的、可乐的、难得的；健康在世间是可意的、可爱的、可乐的、难得的；戒行在世间是可意的、可爱的、可乐的、难得的；梵行在世间是可意的、可爱的、可乐的、难得的；友人在世间是可意的、可爱的、可乐的、难得的；多闻在世间是可意的、可爱的、可乐的、难得的；智慧在世间是可意的、可爱的、可乐的、难得的；法在世间是可意的、可爱的、可乐的、难得的；天界在世间是可意的、可爱的、可乐的、难得的。
诸比丘，对于这十种在世间可意的、可爱的、可乐的、难得的法，有十种障碍——懒惰不精进是财富的障碍，不装饰不庄严是容貌的障碍，做不适宜的事是健康的障碍，恶友是戒行的障碍，不防护诸根是梵行的障碍，欺骗是友人的障碍，不学习是多闻的障碍，不好乐听闻不询问是智慧的障碍，不实践不省察是法的障碍，邪行是天界的障碍。诸比丘，这就是对那十种在世间可意的、可爱的、可乐的、难得的法的十种障碍。
诸比丘，对于这十种在世间可意的、可爱的、可乐的、难得的法，有十种资助——精进不懒惰是财富的资助，装饰庄严是容貌的资助，做适宜的事是健康的资助，善友是戒行的资助，防护诸根是梵行的资助，不欺骗是友人的资助，学习是多闻的资助，好乐听闻询问是智慧的资助，实践省察是法的资助，正行是天界的资助。诸比丘，这就是对那十种在世间可意的、可爱的、可乐的、难得的法的十种资助。"第三经。
4. 增长经
74. "诸比丘，圣弟子以十种增长而增长，以圣增长而增长，为身体取得精华、取得最上。是哪十种？以田地而增长，以财谷而增长，以子女妻眷而增长，以奴仆工人而增长，以四足畜生而增长，以信而增长，以戒而增长，以闻而增长，以舍而增长，以慧而增长——诸比丘，圣弟子以这十种增长而增长，以圣增长而增长，为身体取得精华、取得最上。
此人以财富和谷物而增长，
以子女妻眷和四足畜生而增长；
他成为有财富者，有名声者，受尊敬者，
为亲族、友人乃至国王所敬重。
此人以信和戒而增长，
以慧与舍及闻两者而增长；
如是这样的善人有智慧，
于现法中两方面都增长。"第四经。
5. 弥伽沙罗经
75. 有一次，世尊住在舍卫城(现今印度北方邦斯拉瓦斯提市)祇树给孤独园。那时，尊者阿难在上午时分，穿好衣服，拿着钵与衣，往优婆夷弥伽沙罗的住处去。到了之后，坐在准备好的座位上。那时，优婆夷弥伽沙罗往尊者阿难处走去。到了之后，礼敬尊者阿难，坐在一旁。坐在一旁的优婆夷弥伽沙罗对尊者阿难如此说：
"尊者阿难，世尊所说的法如何能被了知呢？这里，修梵行者与不修梵行者两者在来世会有相同的去处。我的父亲普拉纳修梵行，远离非法，离欲避开俗务。他去世后被世尊记说是一来者，投生兜率天。我的祖父

6.44], bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.

‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’’nti? ‘‘Evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’nti.

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Idhāhaṃ , bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca –

‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.

Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’nti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’’nti.

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā [ambakā ambakapaññā (sī. pī.), andhakā andhakapaññā (syā.)], ke ca purisapuggalaparopariye ñāṇe?

‘‘Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

‘‘Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ [suppaṭividdhaṃ (syā.)] hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

‘‘Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

‘‘Tatrānanda, yvāyaṃ puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya, aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha , mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda [ahañcānanda (sī. syā. ka.) a. ni. 

"尊者，伊斯达多是不修梵行者，以一位妻子为满足。他去世后也被世尊记说是一来者，投生兜率天。
尊者阿难，世尊所说的法如何能被了知呢？这里，修梵行者与不修梵行者两者在来世会有相同的去处。"[阿难回答说：]"姊妹，这正是世尊所说的。"
那时，尊者阿难在弥伽沙罗优婆夷的住处接受食物后，从座位起身离开。之后，尊者阿难在用过午餐后往世尊处走去。到了之后，礼敬世尊，坐在一旁。坐在一旁的尊者阿难对世尊如此说：
"尊者，今天上午，我穿好衣服，拿着钵与衣，往优婆夷弥伽沙罗的住处去。到了之后，坐在准备好的座位上。那时，尊者，优婆夷弥伽沙罗往我处走去。到了之后，礼敬我，坐在一旁。坐在一旁的优婆夷弥伽沙罗对我如此说：
'尊者阿难，世尊所说的法如何能被了知呢？这里，修梵行者与不修梵行者两者在来世会有相同的去处。我的父亲普拉纳修梵行，远离非法，离欲避开俗务。他去世后被世尊记说是一来者，投生兜率天。我的祖父伊斯达多是不修梵行者，以一位妻子为满足。他去世后也被世尊记说是一来者，投生兜率天。
尊者阿难，世尊所说的法如何能被了知呢？这里，修梵行者与不修梵行者两者在来世会有相同的去处。'我听了这话后，尊者，对优婆夷弥伽沙罗这样说：'姊妹，这正是世尊所说的。'"
"阿难，优婆夷弥伽沙罗是愚笨的、无智的、如婴儿般的、具婴儿智慧的，关于了知人的高下[她有什么资格]？
阿难，有这十种人存在于世间。是哪十种？阿难，这里有某人是破戒者。他不如实了知那心解脱、慧解脱，其中他的破戒完全灭尽。他虽有听闻但未修习，虽有多闻但未修习，以见未通达，也未获得暂时的解脱。他身坏命终后趋向退落，不趋向殊胜；是退落者，不是殊胜者。
然而阿难，这里有某人是破戒者。他如实了知那心解脱、慧解脱，其中他的破戒完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。他身坏命终后趋向殊胜，不趋向退落；是殊胜者，不是退落者。
在此，阿难，度量者们度量说：'这个人有这些法，另一个人也有这些法。为什么他们中一个低劣一个殊胜呢？'阿难，这对他们长期不利，带来痛苦。
在此，阿难，若有破戒者，他如实了知那心解脱、慧解脱，其中他的破戒完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。阿难，这个人比前一个人更进步、更殊胜。什么原因？阿难，法流带动这个人。除如来外，谁能知道其中的差别！因此，阿难，你们不要做人的度量者，不要执取对人的度量。阿难，执取对人的度量者将受损害。阿难，我或

6.44 passitabbaṃ], puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

‘‘Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

‘‘Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

‘‘Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

‘‘Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

‘‘Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

‘‘Tatrānanda , pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

‘‘Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

‘‘Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

‘‘Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

‘‘Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

‘‘Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

‘‘Tatrānanda , pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.


像我这样的人应当执取对人的度量。
然而阿难，这里有某人是持戒者。他不如实了知那心解脱、慧解脱，其中他的戒完全灭尽。他虽有听闻但未修习，虽有多闻但未修习，以见未通达，也未获得暂时的解脱。他身坏命终后趋向退落，不趋向殊胜；是退落者，不是殊胜者。
然而阿难，这里有某人是持戒者。他如实了知那心解脱、慧解脱，其中他的戒完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。他身坏命终后趋向殊胜，不趋向退落；是殊胜者，不是退落者。
在此，阿难，度量者们度量......[中略]......我或像我这样的人应当执取对人的度量。
然而阿难，这里有某人具强烈的贪。他不如实了知那心解脱、慧解脱，其中他的贪完全灭尽。他虽有听闻但未修习，虽有多闻但未修习，以见未通达，也未获得暂时的解脱。他身坏命终后趋向退落，不趋向殊胜；是退落者，不是殊胜者。
然而阿难，这里有某人具强烈的贪。他如实了知那心解脱、慧解脱，其中他的贪完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。他身坏命终后趋向殊胜，不趋向退落；是殊胜者，不是退落者。
在此，阿难，度量者们度量......[中略]......我或像我这样的人应当执取对人的度量。
然而阿难，这里有某人易怒。他不如实了知那心解脱、慧解脱，其中他的嗔完全灭尽。他虽有听闻但未修习，虽有多闻但未修习，以见未通达，也未获得暂时的解脱。他身坏命终后趋向退落，不趋向殊胜；是退落者，不是殊胜者。
然而阿难，这里有某人易怒。他如实了知那心解脱、慧解脱，其中他的嗔完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。他身坏命终后趋向殊胜，不趋向退落；是殊胜者，不是退落者。
在此，阿难，度量者们度量......[中略]......我或像我这样的人应当执取对人的度量。
然而阿难，这里有某人掉举。他不如实了知那心解脱、慧解脱，其中他的掉举完全灭尽。他虽有听闻但未修习，虽有多闻但未修习，以见未通达，也未获得暂时的解脱。他身坏命终后趋向退落，不趋向殊胜；是退落者，不是殊胜者。
然而阿难，这里有某人掉举。他如实了知那心解脱、慧解脱，其中他的掉举完全灭尽。他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。他身坏命终后趋向殊胜，不趋向退落；是殊胜者，不是退落者。
在此，阿难，度量者们度量说：'这个人有这些法，另一个人也有这些法。为什么他们中一个低劣一个殊胜呢？'阿难，这对他们长期不利，带来痛苦。


‘‘Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu ? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe! Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.

‘‘Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā’’ti. Pañcamaṃ.

6. Tayodhammasuttaṃ



"在此，阿难，若这个掉举的人如实了知那心解脱、慧解脱，其中他的掉举完全灭尽，他有听闻并已修习，有多闻并已修习，以见已通达，也获得暂时的解脱。阿难，这个人比前一个人更进步、更殊胜。什么原因？阿难，法流带动这个人。除如来外，谁能知道其中的差别！因此，阿难，你们不要做人的度量者；不要执取对人的度量。阿难，执取对人的度量者将受损害。我或像我这样的人应当执取对人的度量。
阿难，优婆夷弥伽沙罗是愚笨的、无智的、如婴儿般的、具婴儿智慧的，关于了知人的高下[她有什么资格]！这些，阿难，就是存在于世间的十种人。
阿难，如果普拉纳具有的戒行，伊斯达多也具有同样的戒行，那么在此普拉纳连伊斯达多的去处都不知道。阿难，如果伊斯达多具有的智慧，普拉纳也具有同样的智慧，那么在此伊斯达多连普拉纳的去处都不知道。阿难，如是这两个人各自缺少一分。"第五经。
6. 三法经

76. ‘‘Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Katame tayo? Jāti ca, jarā ca, maraṇañca – ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.

‘‘Tayome , bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

‘‘Tayome bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo? Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

‘‘Tayome , bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa [ariyadhammaṃ (syā.)] asotukamyataṃ appahāya, upārambhacittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussīlyaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

‘‘Tayome , bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo ? Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

‘‘Tayome , bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.


76. "诸比丘，如果这三法在世间不存在，如来、阿罗汉、正等正觉者就不会出现于世间，如来所说的法与律也不会显现于世间。是哪三法？生、老、死——诸比丘，如果这三法在世间不存在，如来、阿罗汉、正等正觉者就不会出现于世间，如来所说的法与律也不会显现于世间。诸比丘，正因为这三法在世间存在，所以如来、阿罗汉、正等正觉者出现于世间，所以如来所说的法与律显现于世间。
诸比丘，不舍弃这三法者，不可能舍弃生、老、死。是哪三法？不舍弃贪、不舍弃嗔、不舍弃痴——诸比丘，不舍弃这三法者，不可能舍弃生、老、死。
诸比丘，不舍弃这三法者，不可能舍弃贪、嗔、痴。是哪三法？不舍弃身见、不舍弃疑、不舍弃戒禁取——诸比丘，不舍弃这三法者，不可能舍弃贪、嗔、痴。
诸比丘，不舍弃这三法者，不可能舍弃身见、疑、戒禁取。是哪三法？不舍弃非如理作意、不舍弃行邪道、不舍弃心的萎靡——诸比丘，不舍弃这三法者，不可能舍弃身见、疑、戒禁取。
诸比丘，不舍弃这三法者，不可能舍弃非如理作意、行邪道、心的萎靡。是哪三法？不舍弃失念、不舍弃不正知、不舍弃心散乱——诸比丘，不舍弃这三法者，不可能舍弃非如理作意、行邪道、心的萎靡。
诸比丘，不舍弃这三法者，不可能舍弃失念、不正知、心散乱。是哪三法？不舍弃不欲见圣者、不舍弃不欲闻圣法、不舍弃寻求过失之心——诸比丘，不舍弃这三法者，不可能舍弃失念、不正知、心散乱。
诸比丘，不舍弃这三法者，不可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。是哪三法？不舍弃掉举、不舍弃不防护、不舍弃破戒——诸比丘，不舍弃这三法者，不可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。
诸比丘，不舍弃这三法者，不可能舍弃掉举、不防护、破戒。是哪三法？不舍弃不信、不舍弃无慷慨、不舍弃懈怠——诸比丘，不舍弃这三法者，不可能舍弃掉举、不防护、破戒。
诸比丘，不舍弃这三法者，不可能舍弃不信、无慷慨、懈怠。是哪三法？不舍弃不恭敬、不舍弃难劝导性、不舍弃恶友——诸比丘，不舍弃这三法者，不可能舍弃不信、无慷慨、懈怠。
诸比丘，不舍弃这三法者，不可能舍弃不恭敬、难劝导性、恶友。是哪三法？不舍弃无惭、不舍弃无愧、不舍弃放逸——诸比丘，不舍弃这三法者，不可能舍弃不恭敬、难劝导性、恶友。


‘‘Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti. So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So upārambhacitto samāno abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo ? Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

‘‘Tayome , bhikkhave, dhamme pahāya bhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussīlyaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo? Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.


"诸比丘，一个无惭者、无愧者是放逸的。他既放逸，就不可能舍弃不恭敬、难劝导性、恶友。他既与恶友相处，就不可能舍弃不信、无慷慨、懈怠。他既懈怠，就不可能舍弃掉举、不防护、破戒。他既破戒，就不可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。他既有寻求过失之心，就不可能舍弃失念、不正知、心散乱。他既心散乱，就不可能舍弃非如理作意、行邪道、心的萎靡。他既心萎靡，就不可能舍弃身见、疑、戒禁取。他既有疑，就不可能舍弃贪、嗔、痴。他不舍弃贪、不舍弃嗔、不舍弃痴，就不可能舍弃生、老、死。
诸比丘，舍弃这三法者，可能舍弃生、老、死。是哪三法？舍弃贪、舍弃嗔、舍弃痴——诸比丘，舍弃这三法者，可能舍弃生、老、死。
诸比丘，舍弃这三法者，可能舍弃贪、嗔、痴。是哪三法？舍弃身见、舍弃疑、舍弃戒禁取——诸比丘，舍弃这三法者，可能舍弃贪、嗔、痴。
诸比丘，舍弃这三法者，可能舍弃身见、疑、戒禁取。是哪三法？舍弃非如理作意、舍弃行邪道、舍弃心的萎靡——诸比丘，舍弃这三法者，可能舍弃身见、疑、戒禁取。
诸比丘，舍弃这三法者，可能舍弃非如理作意、行邪道、心的萎靡。是哪三法？舍弃失念、舍弃不正知、舍弃心散乱——诸比丘，舍弃这三法者，可能舍弃非如理作意、行邪道、心的萎靡。
诸比丘，舍弃这三法者，可能舍弃失念、不正知、心散乱。是哪三法？舍弃不欲见圣者、舍弃不欲闻圣法、舍弃寻求过失之心——诸比丘，舍弃这三法者，可能舍弃失念、不正知、心散乱。
诸比丘，舍弃这三法者，可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。是哪三法？舍弃掉举、舍弃不防护、舍弃破戒——诸比丘，舍弃这三法者，可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。
诸比丘，舍弃这三法者，可能舍弃掉举、不防护、破戒。是哪三法？舍弃不信、舍弃无慷慨、舍弃懈怠——诸比丘，舍弃这三法者，可能舍弃掉举、不防护、破戒。
诸比丘，舍弃这三法者，可能舍弃不信、无慷慨、懈怠。是哪三法？舍弃不恭敬、舍弃难劝导性、舍弃恶友——诸比丘，舍弃这三法者，可能舍弃不信、无慷慨、懈怠。
诸比丘，舍弃这三法者，可能舍弃不恭敬、难劝导性、恶友。是哪三法？舍弃无惭、舍弃无愧、舍弃放逸——诸比丘，舍弃这三法者，可能舍弃不恭敬、难劝导性、恶友。


‘‘Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti. So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. So rāgaṃ pahāya dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātu’’nti. Chaṭṭhaṃ.

7. Kākasuttaṃ

77. ‘‘Dasahi, bhikkhave, asaddhammehi samannāgato kāko. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo [nillajjo (ka.) tintiṇoti tintiṇaṃ vuccati taṇhā… (sī. syā. aṭṭha.) abhidhamme khuddakavatthuvibhaṅge tintiṇapadaniddese passitabbaṃ] ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko [nerasiko (sī.) tadaṭṭhakathāyaṃ pana ‘‘necayiko’’ tveva dissati] ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko. Evamevaṃ kho , bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū’’ti. Sattamaṃ.

8. Nigaṇṭhasuttaṃ

78. ‘‘Dasahi , bhikkhave, asaddhammehi samannāgatā nigaṇṭhā. Katamehi dasahi? Assaddhā, bhikkhave, nigaṇṭhā; dussīlā, bhikkhave, nigaṇṭhā; ahirikā, bhikkhave, nigaṇṭhā; anottappino, bhikkhave, nigaṇṭhā; asappurisasambhattino, bhikkhave, nigaṇṭhā; attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā; sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā; kuhakā, bhikkhave, nigaṇṭhā; pāpicchā, bhikkhave, nigaṇṭhā; pāpamittā, bhikkhave, nigaṇṭhā – imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā’’ti. Aṭṭhamaṃ.

9. Āghātavatthusuttaṃ

79.[a. ni. 9.29] ‘‘Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti…pe… ‘anatthaṃ caratī’ti…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati, ‘appiyassa me amanāpassa atthaṃ acarī’ti…pe… ‘atthaṃ caratī’ti…pe… ‘atthaṃ carissatī’ti āghātaṃ bandhati; aṭṭhāne ca kuppati – imāni kho, bhikkhave, dasa āghātavatthūnī’’ti. Navamaṃ.

10. Āghātapaṭivinayasuttaṃ



"诸比丘，一个有惭者、有愧者是不放逸的。他既不放逸，就可能舍弃不恭敬、难劝导性、恶友。他既是善友，就可能舍弃不信、无慷慨、懈怠。他既精进，就可能舍弃掉举、不防护、破戒。他既持戒，就可能舍弃不欲见圣者、不欲闻圣法、寻求过失之心。他既无寻求过失之心，就可能舍弃失念、不正知、心散乱。他既心不散乱，就可能舍弃非如理作意、行邪道、心的萎靡。他既心不萎靡，就可能舍弃身见、疑、戒禁取。他既无疑，就可能舍弃贪、嗔、痴。他舍弃贪、舍弃嗔、舍弃痴，就可能舍弃生、老、死。"第六经。
7. 乌鸦经
77. "诸比丘，乌鸦具有十种非法。是哪十种？掠夺性、无耻、贪婪、贪食、凶残、无慈悲、羸弱、发出噪声、失念、不积聚——诸比丘，乌鸦具有这十种非法。同样地，诸比丘，恶比丘具有十种非法。是哪十种？掠夺性、无耻、贪婪、贪食、凶残、无慈悲、羸弱、发出噪声、失念、不积聚——诸比丘，恶比丘具有这十种非法。"第七经。
8. 尼乾经
78. "诸比丘，尼乾具有十种非法。是哪十种？诸比丘，尼乾是不信者；诸比丘，尼乾是破戒者；诸比丘，尼乾是无惭者；诸比丘，尼乾是无愧者；诸比丘，尼乾与非善人相交；诸比丘，尼乾是抬高自己贬低他人者；诸比丘，尼乾是执着己见、坚持己见、难以舍弃者；诸比丘，尼乾是欺诈者；诸比丘，尼乾是恶欲者；诸比丘，尼乾是恶友者——诸比丘，尼乾具有这十种非法。"第八经。
9. 嗔恨事经
79. "诸比丘，这是十种嗔恨事。是哪十种？想'他对我做了不利'而结嗔恨；想'他对我在做不利'而结嗔恨；想'他将对我做不利'而结嗔恨；想'他对我所爱所喜之人做了不利'......'在做不利'......'将做不利'而结嗔恨；想'他对我所不爱所不喜之人做了有利'......'在做有利'......'将做有利'而结嗔恨；在不当之处发怒——诸比丘，这就是十种嗔恨事。"第九经。
10. 除嗔恨经

80. ‘‘Dasayime , bhikkhave, āghātapaṭivinayā. Katame dasa? ‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti , ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, piyassa me manāpassa anatthaṃ acari…pe… carati…pe… carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti , appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, aṭṭhāne ca na kuppati – ime kho, bhikkhave, dasa āghātapaṭivinayā’’ti. Dasamaṃ.

Ākaṅkhavaggo tatiyo.

Tassuddānaṃ –

Ākaṅkho kaṇṭako iṭṭhā, vaḍḍhi ca migasālāya;

Tayo dhammā ca kāko ca, nigaṇṭhā dve ca āghātāti.

80. "诸比丘，这是十种除嗔恨法。是哪十种？想'他对我做了不利，这怎么可能改变'而除嗔恨，想'他对我在做不利，这怎么可能改变'而除嗔恨，想'他将对我做不利，这怎么可能改变'而除嗔恨，想'他对我所爱所喜之人做了不利'......'在做不利'......'将做不利，这怎么可能改变'而除嗔恨，想'他对我所不爱所不喜之人做了有利'......'在做有利'......'将做有利，这怎么可能改变'而除嗔恨，在不当之处不发怒——诸比丘，这就是十种除嗔恨法。"第十经。
愿望品第三
其摘要：
愿望与荆棘，喜爱与增长，以及弥伽沙罗，
三法与乌鸦，尼乾陀和两种嗔恨。


