(9) 4. Theravaggo

1. Vāhanasuttaṃ

81. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti?

‘‘Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi? Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati, vedanāya kho, vāhana…pe… saññāya kho, vāhana… saṅkhārehi kho, vāhana… viññāṇena kho, vāhana… jātiyā kho, vāhana… jarāya kho, vāhana… maraṇena kho, vāhana… dukkhehi kho, vāhana… kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena; evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti. Paṭhamaṃ.

2. Ānandasuttaṃ



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(9) 4. 长老品
1. 婆诃那经
一时，世尊住在瞻波（现今印度比哈尔邦巴加尔布尔）伽伽罗池岸边。这时，尊者婆诃那来到世尊所在处，来到后，向世尊礼敬，然后坐在一旁。坐在一旁的尊者婆诃那对世尊如是说："尊者，如来以几种法而住于解脱、离系、解缚、无边心？"
"婆诃那，如来以十法而住于解脱、离系、解缚、无边心。是哪十法？婆诃那，如来于色解脱、离系、解缚，以无边心而住；婆诃那，于受......；婆诃那，于想......；婆诃那，于诸行......；婆诃那，于识......；婆诃那，于生......；婆诃那，于老......；婆诃那，于死......；婆诃那，于诸苦......；婆诃那，于烦恼而解脱、离系、解缚，以无边心而住。婆诃那，譬如青莲花、红莲花或白莲花生于水中、长于水中、出离水面而住，不被水沾染。如是，婆诃那，如来以此十法而住于解脱、离系、解缚、无边心。"第一。
2. 阿难经

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

‘‘So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

3. Puṇṇiyasuttaṃ



这时，尊者阿难来到世尊所在处，来到后，向世尊礼敬，然后坐在一旁。世尊对坐在一旁的尊者阿难如是说：
"阿难，若比丘无信而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘破戒而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘少闻而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘难劝而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘恶友而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘懈怠而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘失念而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘不知足而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘恶欲而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘邪见而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘具足此十法而住于此法律中，能得增长、发展、广大，此事必不可能。
阿难，若比丘有信而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘持戒而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘多闻、持法而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘易劝而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘善友而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘精进而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘具念而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘知足而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘少欲而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘正见而住于此法律中，能得增长、发展、广大，此事必然。
阿难，若比丘具足此十法而住于此法律中，能得增长、发展、广大，此事必然。"第二。
3. 富尼耶经

83. Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātī’’ti?

‘‘Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.

‘‘Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti… atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā… kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.

‘‘Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ – evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya , dasahi dhammehi samannāgatā [samannāgato (ka.)][ekantaṃ tathāgataṃ dhammadesanā paṭibhātīti (syā.)] ekantapaṭibhānā [ekantapaṭibhānaṃ (sī.)] tathāgataṃ dhammadesanā hotī’’ti [ekantaṃ tathāgataṃ dhammadesanā paṭibhātīti (syā.)]. Tatiyaṃ.

4. Byākaraṇasuttaṃ



这时，尊者富尼耶来到世尊所在处，来到后，向世尊礼敬，然后坐在一旁。坐在一旁的尊者富尼耶对世尊如是说："尊者，是什么因、什么缘，有时如来现起说法，有时不现起说法？"
"富尼耶，若比丘有信但不来亲近，如来尚不现起说法。富尼耶，当比丘有信且来亲近，如是如来现起说法。
富尼耶，若比丘有信且来亲近，但不亲身侍奉......亲身侍奉，但不请问......请问，但不专注听法......专注听法，但闻法后不忆持......闻法后忆持，但不观察所持法义......观察所持法义，但不解义解法而如法修行......解义解法而如法修行，但不善言善语，不具足雅正、清晰、无碍、明了之语......善言善语，具足雅正、清晰、无碍、明了之语，但不能为同梵行者开示、劝导、鼓励、令欢喜，如来尚不现起说法。
富尼耶，当比丘有信，且来亲近，亲身侍奉，请问，专注听法，闻法后忆持，观察所持法义，解义解法而如法修行，善言善语，具足雅正、清晰、无碍、明了之语，能为同梵行者开示、劝导、鼓励、令欢喜，如是如来现起说法。富尼耶，具足此十法者，如来必定现起说法。"第三。
4. 记说经

84. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

‘‘Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ [visinaṃ (sī. aṭṭha.)] āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Kodhano kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṃ viharati. Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṃ viharati. Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Sati [muṭṭhassati (sī. syā.)] kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Catutthaṃ.

5. Katthīsuttaṃ



在那里，尊者大目犍连对诸比丘说道："诸友比丘。"那些比丘应答尊者大目犍连说："友。"尊者大目犍连如是说：
"诸友，在此有比丘自称证悟——'我了知：生已尽，梵行已立，所作已办，不受后有'。如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，对他审问、究询、询问。他被如来或如来弟子——善于禅定、善于三昧、善知他心、善解他心之转变者所审问、究询、询问时，陷入困惑，陷入迷乱，陷入不幸，陷入灾祸，陷入不幸灾祸。
如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，以心观察其心而思维：'为何此尊者自称证悟——我了知：生已尽，梵行已立，所作已办，不受后有？'
如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，以心观察其心而了知：
'此尊者多忿；心常为忿恚所缠。而忿恚缠缚于如来所说法律中，此实是退失。
此尊者多恨；心常为怨恨所缠。而怨恨缠缚于如来所说法律中，此实是退失。
此尊者多覆；心常为覆藏所缠。而覆藏缠缚于如来所说法律中，此实是退失。
此尊者多恼；心常为恼害所缠。而恼害缠缚于如来所说法律中，此实是退失。
此尊者多嫉；心常为嫉妒所缠。而嫉妒缠缚于如来所说法律中，此实是退失。
此尊者多悭；心常为悭吝所缠。而悭吝缠缚于如来所说法律中，此实是退失。
此尊者多诳；心常为诳惑所缠。而诳惑缠缚于如来所说法律中，此实是退失。
此尊者多谄；心常为谄曲所缠。而谄曲缠缚于如来所说法律中，此实是退失。
此尊者多欲；心常为贪欲所缠。而贪欲缠缚于如来所说法律中，此实是退失。
此尊者于更上所作中，以少许殊胜即中途停止。而中途停止于如来所说法律中，此实是退失。'
诸友，若比丘不断此十法而在此法律中能得增长、发展、广大，此事必不可能。诸友，若比丘断此十法而在此法律中能得增长、发展、广大，此事必然。"第四。
5. 夸耀经
User: 这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，如果文件中有重复的部分也照译不要省略，请在章节编号数字后加反斜杠，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。85. ''Tatra kho āyasmā mahākassapo bhikkhū āmantesi – ''āvuso bhikkhave''ti. ''Āvuso''ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ. Āyasmā mahākassapo etadavoca –
''Idhāvuso, bhikkhu katthī hoti vikatthī. 'Ahaṃ samādhiṃ samāpajjāmī'tipi katthati, 'ahaṃ samāpattiṃ samāpajjāmī'tipi katthati. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
''Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – 'kiṃ nu kho ayamāyasmā katthī hoti vikatthī – ahaṃ samādhiṃ samāpajjāmītipi katthati, ahaṃ samāpattiṃ samāpajjāmītipi katthatī'ti?
''Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –
'Dīgharattaṃ kho imassāyasmato khaṇḍāni sīlāni [khaṇḍasīlā (ka.)] chiddāni sīlāni sabalāni sīlāni kammāsāni sīlāni. Dussīlo ayamāyasmā. Dussīlyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Assaddho kho pana ayamāyasmā. Assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Appassuto kho pana ayamāyasmā ana anukkārasampanno [asutavā anācarasampanno (ka.)]. Appasaccaṃ [appassutaṃ (sī. syā. kaṃ. pī.)] kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Dubbaco kho pana ayamāyasmā. Dovacassataṃ [dovacassiyaṃ (sī.)] kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Pāpamitto kho pana ayamāyasmā. Pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Kusīto kho pana ayamāyasmā. Kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Muṭṭhassati kho pana ayamāyasmā. Muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Kuhako kho pana ayamāyasmā. Kuhanā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Dubbharo kho pana ayamāyasmā. Dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
'Duppañño kho pana ayamāyasmā. Duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
''So vatāvuso, bhikkhu 'ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī'ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu 'ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī'ti ṭhānametaṃ vijjatī''ti. Pañcamaṃ.
Appamādasuttaṃ
A: 85. 在那里，尊者大迦叶对诸比丘说道："诸友比丘。"那些比丘应答尊者大迦叶说："友。"尊者大迦叶如是说：
"诸友，在此有比丘喜夸、好夸。他夸说：'我能入定'，也夸说：'我能入三昧'。如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，对他审问、究询、询问。他被如来或如来弟子——善于禅定、善于三昧、善知他心、善解他心之转变者所审问、究询、询问时，陷入困惑，陷入迷乱，陷入不幸，陷入灾祸，陷入不幸灾祸。
如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，以心观察其心而思维：'为何此尊者喜夸、好夸——夸说：我能入定，也夸说：我能入三昧？'
如来或如来弟子，善于禅定、善于三昧、善知他心、善解他心之转变者，以心观察其心而了知：
'此尊者长期持戒有缺、有漏、有污、有斑。此尊者破戒。而破戒于如来所说法律中，此实是退失。
此尊者无信。而无信于如来所说法律中，此实是退失。
此尊者少闻无师范。而少闻于如来所说法律中，此实是退失。
此尊者难劝。而难劝于如来所说法律中，此实是退失。
此尊者恶友。而恶友于如来所说法律中，此实是退失。
此尊者懈怠。而懈怠于如来所说法律中，此实是退失。
此尊者失念。而失念于如来所说法律中，此实是退失。
此尊者虚伪。而虚伪于如来所说法律中，此实是退失。
此尊者难养。而难养于如来所说法律中，此实是退失。
此尊者无慧。而无慧于如来所说法律中，此实是退失。'
诸友，若比丘不断此十法而在此法律中能得增长、发展、广大，此事必不可能。诸友，若比丘断此十法而在此法律中能得增长、发展、广大，此事必然。"第五。
6. 不放逸经

85. 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 –

‘‘Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā. Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ .

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.



我来为您翻译这段巴利文。这是第85段经文的直译：
85. 一时，具寿大准陀住在支提国的沙诃阇提城。在那里，具寿大准陀告诉比丘们说："诸位贤友比丘们。"那些比丘回答具寿大准陀说："贤友。"具寿大准陀如是说：
"在此，贤友们，有比丘对自己的证得而自夸炫耀说：'我能入初禅也能出初禅，我能入第二禅也能出第二禅，我能入第三禅也能出第三禅，我能入第四禅也能出第四禅，我能入空无边处也能出空无边处，我能入识无边处也能出识无边处，我能入无所有处也能出无所有处，我能入非想非非想处也能出非想非非想处，我能入灭受想定也能出灭受想定。'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，会对他详细询问、追究、质问。当他被如来或如来的弟子——精通禅定与等至，善巧了知他心，善巧了解他心的种种状态者——详细询问、追究、质问时，会陷入困境、陷入迷惑、陷入不幸、陷入灾难、陷入不幸与灾难。
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而思维：'为何这位具寿对自己的证得而自夸炫耀说：我能入初禅也能出初禅......乃至......我能入灭受想定也能出灭受想定？'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而了知：
'这位具寿长期以来是破戒者、有漏洞者、有污点者、有瑕疵者，不是持续实践者，不是持续修行戒行者。这位具寿确实是破戒者；而在如来所教导的法与律中，破戒确实是退失。
这位具寿确实是无信者；而在如来所教导的法与律中，无信确实是退失。
这位具寿确实是少闻无德者；而在如来所教导的法与律中，少闻无德确实是退失。
这位具寿确实是难劝者；而在如来所教导的法与律中，难劝确实是退失。
这位具寿确实是恶友；而在如来所教导的法与律中，恶友确实是退失。
这位具寿确实是懈怠者；而在如来所教导的法与律中，懈怠确实是退失。
这位具寿确实是失念者；而在如来所教导的法与律中，失念确实是退失。
这位具寿确实是虚伪者；而在如来所教导的法与律中，虚伪确实是退失。
这位具寿确实是难养者；而在如来所教导的法与律中，难养确实是退失。
这位具寿确实是愚痴者；而在如来所教导的法与律中，愚痴确实是退失。'


‘‘Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya – ‘yadā te, samma, dhanena [bandho (ka.)] dhanakaraṇīyaṃ assa, yāceyyāsi maṃ [yācissasi maṃ (sī.), pavedeyyāsi maṃ (syā.), parājeyyāpi maṃ (ka.)] dhanaṃ. Dassāmi te dhana’nti. So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya – ‘attho me, samma, dhanena. Dehi me dhana’nti. So evaṃ vadeyya – ‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ . Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāya’nti.

‘‘Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti –

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā; dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ .

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.


这是续前文的直译：
"贤友们，譬如一个朋友对另一个朋友这样说：'朋友啊，当你需要钱财时，就向我要钱。我会给你钱的。'当他确实需要钱财时，那朋友就对另一个朋友说：'朋友，我现在需要钱。请给我钱。'另一个就说：'那么朋友，就在这里挖吧。'他在那里挖却找不到。他就说：'朋友，你对我说谎，你对我说空话——在这里挖吧。'另一个说：'朋友，我没有对你说谎，没有说空话。那么，在这里挖吧。'他在那里挖还是找不到。他又说：'朋友，你对我说谎，你对我说空话——在这里挖吧。'另一个说：'朋友，我没有对你说谎，没有说空话。那么，在这里挖吧。'他在那里挖还是找不到。他又说：'朋友，你对我说谎，你对我说空话——在这里挖吧。'另一个说：'朋友，我没有对你说谎，没有说空话。事实上，是我自己陷入了迷乱和心智颠倒。'
"正是如此，贤友们，比丘对自己的证得而自夸炫耀说：'我能入初禅也能出初禅，我能入第二禅也能出第二禅，我能入第三禅也能出第三禅，我能入第四禅也能出第四禅，我能入空无边处也能出空无边处，我能入识无边处也能出识无边处，我能入无所有处也能出无所有处，我能入非想非非想处也能出非想非非想处，我能入灭受想定也能出灭受想定。'
"如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，会对他详细询问、追究、质问。当他被如来或如来的弟子——精通禅定与等至，善巧了知他心，善巧了解他心的种种状态者——详细询问、追究、质问时，会陷入困境、陷入迷惑、陷入不幸、陷入灾难、陷入不幸与灾难。
"如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而思维：'为何这位具寿对自己的证得而自夸炫耀说：我能入初禅也能出初禅......乃至......我能入灭受想定也能出灭受想定？'
"如来或如来的弟子，精通禅定与等至，善巧了解他心的种种状态，以心观察其心而了知：
'这位具寿长期以来是破戒者、有漏洞者、有污点者、有瑕疵者，不是持续实践者，不是持续修行戒行者。这位具寿确实是破戒者；而在如来所教导的法与律中，破戒确实是退失。
这位具寿确实是无信者；而在如来所教导的法与律中，无信确实是退失。
这位具寿确实是少闻无德者；而在如来所教导的法与律中，少闻无德确实是退失。
这位具寿确实是难劝者；而在如来所教导的法与律中，难劝确实是退失。
这位具寿确实是恶友；而在如来所教导的法与律中，恶友确实是退失。
这位具寿确实是懈怠者；而在如来所教导的法与律中，懈怠确实是退失。
这位具寿确实是失念者；而在如来所教导的法与律中，失念确实是退失。
这位具寿确实是虚伪者；而在如来所教导的法与律中，虚伪确实是退失。
这位具寿确实是难养者；而在如来所教导的法与律中，难养确实是退失。
这位具寿确实是愚痴者；而在如来所教导的法与律中，愚痴确实是退失。'


‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Pañcamaṃ.

6. Adhimānasuttaṃ



贤友们，一个不舍离这十种性质的比丘，要在这个法与律中达到增长、发展、广大，这是不可能的。贤友们，一个舍离了这十种性质的比丘，要在这个法与律中达到增长、发展、广大，这是可能的。"（第五经完）
第6. 增上慢经


86. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā mahākassapo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ. Āyasmā mahākassapo etadavoca –

‘‘Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti , vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Abhijjhālu kho pana ayamāyasmā; abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati. Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Byāpanno kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṃ viharati. Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati. Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati. Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati. Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.


86. 一时，具寿大迦叶住在王舍城（现今印度比哈尔邦首府巴特那附近）竹林园中松鼠栖息处。在那里，具寿大迦叶告诉比丘们说："诸位贤友比丘们。"那些比丘回答具寿大迦叶说："贤友。"具寿大迦叶如是说：
"在此，贤友们，有比丘宣称证得阿罗汉果说：'我了知：生已尽，梵行已立，所作已办，不受后有。'如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，会对他详细询问、追究、质问。当他被如来或如来的弟子——精通禅定与等至，善巧了知他心，善巧了解他心的种种状态者——详细询问、追究、质问时，会陷入困境、陷入迷惑、陷入不幸、陷入灾难、陷入不幸与灾难。
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而思维：'为何这位具寿宣称证得阿罗汉果说：我了知：生已尽，梵行已立，所作已办，不受后有？'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而了知：
'这位具寿确实是增上慢者，以增上慢为真实，对未得认为已得，对未作认为已作，对未证认为已证。他以增上慢宣称证得阿罗汉果说：我了知：生已尽，梵行已立，所作已办，不受后有。'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而思维：'这位具寿依靠什么而成为增上慢者，以增上慢为真实，对未得认为已得，对未作认为已作，对未证认为已证，以增上慢宣称证得阿罗汉果说：我了知：生已尽，梵行已立，所作已办，不受后有？'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而了知：
'这位具寿确实是多闻者，持法者，法的积聚者，那些初善、中善、后善，有义、有文，宣说完全圆满清净的梵行的法，他多闻这样的法，受持，熟习于口，心意随观，见解善通达。因此这位具寿是增上慢者，以增上慢为真实，对未得认为已得，对未作认为已作，对未证认为已证，以增上慢宣称证得阿罗汉果说：我了知：生已尽，梵行已立，所作已办，不受后有。'
如来或如来的弟子，精通禅定与等至，善巧了知他心，善巧了解他心的种种状态，以心观察其心而了知：
'这位具寿确实是贪求者，心多住于被贪欲所缠。而在如来所教导的法与律中，被贪欲所缠确实是退失。
这位具寿确实是瞋恚者，心多住于被瞋恚所缠。而在如来所教导的法与律中，被瞋恚所缠确实是退失。
这位具寿确实是昏沉睡眠者，心多住于被昏沉睡眠所缠。而在如来所教导的法与律中，被昏沉睡眠所缠确实是退失。
这位具寿确实是掉举者，心多住于被掉举所缠。而在如来所教导的法与律中，被掉举所缠确实是退失。
这位具寿确实是疑惑者，心多住于被疑惑所缠。而在如来所教导的法与律中，被疑惑所缠确实是退失。
这位具寿确实是乐于事务者，喜好事务，从事于乐于事务。而在如来所教导的法与律中，乐于事务确实是退失。
这位具寿确实是乐于谈论者，喜好谈论，从事于乐于谈论。而在如来所教导的法与律中，乐于谈论确实是退失。
这位具寿确实是乐于睡眠者，喜好睡眠，从事于乐于睡眠。而在如来所教导的法与律中，乐于睡眠确实是退失。


‘Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Chaṭṭhaṃ.

7. Nappiyasuttaṃ



'这位具寿确实是乐于群集者，喜好群集，从事于乐于群集。而在如来所教导的法与律中，乐于群集确实是退失。
'当还有更高的修行目标时，这位具寿却以较低的特殊证得而中途停止。而在如来所教导的法与律中，中途停止确实是退失。'
贤友们，一个不舍离这十种性质的比丘，要在这个法与律中达到增长、发展、广大，这是不可能的。贤友们，一个舍离了这十种性质的比丘，要在这个法与律中达到增长、发展、广大，这是可能的。"（第六经完）
第7. 不可爱经


87. Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ [kalandakaṃ bhikkhuṃ (sī.), kāḷakabhikkhuṃ (syā.)] ārabbha bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa [sikkhākāmassa (ka.)] na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṭho hoti , sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave , bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako [paṭisandhārako (ka.)] hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ [garukareyyuṃ (sī. syā.)] māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti [garukaronti (sī. syā.)] na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.


87. 在那里，世尊提到一位已死亡的比丘，对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"在此，诸比丘，比丘是诤论者，不赞扬诤事的平息。诸比丘，当比丘是诤论者，不赞扬诤事的平息时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘不乐于学，不赞扬受持学处。诸比丘，当比丘不乐于学，不赞扬受持学处时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘有恶欲，不赞扬调伏欲望。诸比丘，当比丘有恶欲，不赞扬调伏欲望时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘易怒，不赞扬调伏忿怒。诸比丘，当比丘易怒，不赞扬调伏忿怒时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘怀恨，不赞扬调伏怀恨。诸比丘，当比丘怀恨，不赞扬调伏怀恨时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘狡诈，不赞扬调伏狡诈。诸比丘，当比丘狡诈，不赞扬调伏狡诈时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘虚伪，不赞扬调伏虚伪。诸比丘，当比丘虚伪，不赞扬调伏虚伪时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘不善于倾听法，不赞扬倾听法。诸比丘，当比丘不善于倾听法，不赞扬倾听法时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘不独处，不赞扬独处。诸比丘，当比丘不独处，不赞扬独处时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘不亲近同梵行者，不赞扬亲近。诸比丘，当比丘不亲近同梵行者，不赞扬亲近时，这种性质不会导向可爱、尊重、修习、沙门性、一心。
诸比丘，虽然这样的比丘可能会生起这样的愿望：'啊！愿同梵行者们尊敬我、重视我、尊重我、供养我'，但是同梵行者们既不尊敬他，也不重视他，不尊重他，不供养他。这是什么原因呢？因为，诸比丘，有智慧的同梵行者们看到他那些恶不善法尚未断除。


‘‘Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

‘‘Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave , bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

‘‘Seyyathāpi , bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.


"诸比丘，譬如一匹劣马虽然会生起这样的愿望：'啊！愿人们把我安置在良马的位置，给我良马的食物，给我良马的按摩。'但是人们既不把它安置在良马的位置，也不给它良马的食物，也不给它良马的按摩。这是什么原因呢？因为，诸比丘，有智慧的人们看到它那些狡诈、欺骗、歪曲、弯曲尚未断除。同样地，诸比丘，虽然这样的比丘可能会生起这样的愿望：'啊！愿同梵行者们尊敬我、重视我、尊重我、供养我'，但是同梵行者们既不尊敬他，也不重视他，不尊重他，不供养他。这是什么原因呢？因为，诸比丘，有智慧的同梵行者们看到他那些恶不善法尚未断除。
然而在此，诸比丘，比丘不是诤论者，赞扬诤事的平息。诸比丘，当比丘不是诤论者，赞扬诤事的平息时，这种性质会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘乐于学，赞扬受持学处。诸比丘，当比丘乐于学，赞扬受持学处时，这种性质会导向可爱、尊重、修习、沙门性、一心。
复次，诸比丘，比丘少欲，赞扬调伏欲望。诸比丘，当比丘少欲，赞扬调伏欲望时，这种性质......会导向一心。
复次，诸比丘，比丘不易怒，赞扬调伏忿怒。诸比丘，当比丘不易怒，赞扬调伏忿怒时，这种性质......会导向一心。
复次，诸比丘，比丘不怀恨，赞扬调伏怀恨。诸比丘，当比丘不怀恨，赞扬调伏怀恨时，这种性质......会导向一心。
复次，诸比丘，比丘不狡诈，赞扬调伏狡诈。诸比丘，当比丘不狡诈，赞扬调伏狡诈时，这种性质......会导向一心。
复次，诸比丘，比丘不虚伪，赞扬调伏虚伪。诸比丘，当比丘不虚伪，赞扬调伏虚伪时，这种性质......会导向一心。
复次，诸比丘，比丘善于倾听法，赞扬倾听法。诸比丘，当比丘善于倾听法，赞扬倾听法时，这种性质......会导向一心。
复次，诸比丘，比丘独处，赞扬独处。诸比丘，当比丘独处，赞扬独处时，这种性质......会导向一心。
复次，诸比丘，比丘亲近同梵行者，赞扬亲近。诸比丘，当比丘亲近同梵行者，赞扬亲近时，这种性质会导向可爱、尊重、修习、沙门性、一心。
诸比丘，虽然这样的比丘可能不会生起这样的愿望：'啊！愿同梵行者们尊敬我、重视我、尊重我、供养我'，但是同梵行者们都尊敬他，重视他，尊重他，供养他。这是什么原因呢？因为，诸比丘，有智慧的同梵行者们看到他那些恶不善法已经断除。
诸比丘，譬如一匹良马虽然不会生起这样的愿望：'啊！愿人们把我安置在良马的位置，给我良马的食物，给我良马的按摩。'但是人们都把它安置在良马的位置，给它良马的食物，给它良马的按摩。这是什么原因呢？因为，诸比丘，有智慧的人们看到它那些狡诈、欺骗、歪曲、弯曲已经断除。


‘‘Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī’’ti. Sattamaṃ.

8. Akkosakasuttaṃ

88. ‘‘Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ ṭhānametaṃ avakāso [aṭṭhānametaṃ anavakāso (sī. syā. pī.)] yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya [na nigaccheyya (sī. syā. pī.)]. Katamesaṃ dasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā’’ti. Aṭṭhamaṃ.

9. Kokālikasuttaṃ

89.[saṃ. ni. 1.181; su. ni. kokālikasutta] Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika , sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā (tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā,) [saṃ. ni. 1.181; su. ni. kokālikasutta natthi] beḷuvasalāṭukamattiyo ahesuṃ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu, pubbañca lohitañca pagghariṃsu. So sudaṃ kadalipattesu seti macchova visagilito.

Atha kho turū paccekabrahmā [tuduppaccekabrahmā (sī. pī.), tudi paccekabrahmā (syā.), turi paccekabrahmā (ka.) saṃ. ni. 

"同样地，诸比丘，虽然这样的比丘可能不会生起这样的愿望：'啊！愿同梵行者们尊敬我、重视我、尊重我、供养我'，但是同梵行者们都尊敬他，重视他，尊重他，供养他。这是什么原因呢？因为，诸比丘，有智慧的同梵行者们看到他那些恶不善法已经断除。"（第七经完）
第8. 辱骂经
88. "诸比丘，若有比丘辱骂、责难同梵行者，诽谤圣者，他必定会遭遇十种灾难中的一种，这是必然的。什么是十种？未得不能得，已得会退失，正法不能清净，或者对正法生起增上慢，或者不乐于修梵行，或者犯某种污染的罪，或者感受重病痛苦，或者发疯心乱，或者迷乱而死，或者身坏命终后往生恶趣、恶道、堕处、地狱。诸比丘，若有比丘辱骂、责难同梵行者，诽谤圣者，他必定会遭遇这十种灾难中的一种，这是必然的。"（第八经完）
第9. 拘迦利经
89. 那时，拘迦利比丘来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的拘迦利比丘对世尊说："尊者，舍利弗、目犍连是恶欲者，受恶欲支配。"
"拘迦利，不要这样说！拘迦利，不要这样说！拘迦利，对舍利弗、目犍连要生起净信心。舍利弗、目犍连是善良的。"
第二次，拘迦利比丘对世尊说："尊者，虽然世尊对我来说是可信的、可靠的，但是舍利弗、目犍连确实是恶欲者，受恶欲支配。""拘迦利，不要这样说！拘迦利，不要这样说！拘迦利，对舍利弗、目犍连要生起净信心。舍利弗、目犍连是善良的。"
第三次，拘迦利比丘对世尊说："尊者，虽然世尊对我来说是可信的、可靠的，但是舍利弗、目犍连确实是恶欲者，受恶欲支配。""拘迦利，不要这样说！拘迦利，不要这样说！拘迦利，对舍利弗、目犍连要生起净信心。舍利弗、目犍连是善良的。"
那时，拘迦利比丘从座位起身，礼敬世尊，右绕后离去。拘迦利比丘离去不久，全身长满芥子大小的疱。芥子大小的疱变成绿豆大小，绿豆大小变成豌豆大小，豌豆大小变成枣核大小，枣核大小变成枣子大小，枣子大小变成余甘子大小，余甘子大小变成木苹果大小，木苹果大小变成木瓜大小，木瓜大小变成胆果大小，胆果大小后破裂，流出脓血。他就像中毒的鱼一样躺在芭蕉叶上。
那时，独觉梵天图卢

1.180] yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca – ‘‘pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti. ‘‘Kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ turū paccekabrahmā’’ti. ‘‘Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa yāvañca te idaṃ aparaddha’’nti.

Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi –

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

Yo sugatesu manaṃ padūsaye.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti.

Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘kokāliko, bhante , bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca brahmā sahampati. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca – ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti? ‘‘Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ. Na taṃ sukaraṃ saṅkhātuṃ – ‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’’’ti.

‘‘Sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā, bhikkhū,’’ti bhagavā avoca – ‘‘seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya . Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā, evameko padumo nirayo. Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.


来到拘迦利比丘处。来到后，站在空中对拘迦利比丘说："拘迦利，对舍利弗、目犍连要生起净信心。舍利弗、目犍连是善良的。""贤友，你是谁？""我是独觉梵天图卢。""贤友，世尊不是说你是不还果吗？那你为什么来这里？看看你犯了多大的错误！"
那时，独觉梵天图卢用偈颂对拘迦利比丘说：
"人生下来时，口中生斧头，
愚人说恶语，自断自身命。
赞叹该责者，或责该赞者，
口中自取祸，以祸不得乐。
赌博输钱财，此祸尚微小，
恶心向善逝，此祸更为大。
十万三千六百五十万亿，
诽谤圣者者，恶语恶心向，
必堕地狱中。"
那时，拘迦利比丘因那病而死去。死后，拘迦利比丘因对舍利弗、目犍连生起恶意而往生莲华地狱。
那时，娑婆主梵天在深夜，以殊胜容色遍照祇园，来到世尊处。来到后，礼敬世尊，站在一旁。站在一旁的娑婆主梵天对世尊说："尊者，拘迦利比丘已死。尊者，拘迦利比丘死后，因对舍利弗、目犍连生起恶意而往生莲华地狱。"娑婆主梵天说了这话。说完后，礼敬世尊，右绕后就在那里消失了。
那时，世尊在那夜过后告诉比丘们："比丘们，昨夜娑婆主梵天在深夜，以殊胜容色遍照祇园，来到我处。来到后，礼敬我，站在一旁。站在一旁的娑婆主梵天对我说：'尊者，拘迦利比丘已死；尊者，拘迦利比丘死后，因对舍利弗、目犍连生起恶意而往生莲华地狱。'比丘们，娑婆主梵天说了这话。说完后，礼敬我，右绕后就在那里消失了。"
当这么说时，一位比丘对世尊说："尊者，莲华地狱的寿量有多长？""比丘，莲华地狱的寿量很长。不容易计算说'是这么多年，或这么多百年，或这么多千年，或这么多十万年。'"
"尊者，可以作个比喻吗？""比丘，可以。"世尊说："比丘，就像二十佉梨迦的憍萨罗芝麻堆，如果有人每一百年取出一粒芝麻。比丘，这二十佉梨迦的憍萨罗芝麻堆以这种方式会很快用完、耗尽，但一个阿浮陀地狱的时间还未尽。比丘，就像二十个阿浮陀地狱等于一个尼罗浮陀地狱。比丘，就像二十个尼罗浮陀地狱等于一个阿跋跋地狱。比丘，就像二十个阿跋跋地狱等于一个痛叫地狱。比丘，就像二十个痛叫地狱等于一个阿诃诃地狱。比丘，就像二十个阿诃诃地狱等于一个青莲地狱。比丘，就像二十个青莲地狱等于一个素干地迦地狱。比丘，就像二十个素干地迦地狱等于一个优钵罗地狱。比丘，就像二十个优钵罗地狱等于一个奔荼利迦地狱。比丘，就像二十个奔荼利迦地狱等于一个莲华地狱。比丘，拘迦利比丘因对舍利弗、目犍连生起恶意而往生莲华地狱。"世尊说了这话。说完这话后，善逝、导师又说了这话：
"人生下来时，口中生斧头，
愚人说恶语，自断自身命。
赞叹该责者，或责该赞者，
口中自取祸，以祸不得乐。


‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

Yo sugatesu manaṃ padūsaye.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti. navamaṃ;

10. Khīṇāsavabalasuttaṃ

90. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti?

‘‘Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti. Katamāni dasa? [a. ni. 8.28; paṭi. ma. 

"赌博输钱财，此祸尚微小，
一切与自身，此祸更为大，
对善逝生恶。
十万三千六百五十万亿，
诽谤圣者者，恶语恶心向，
必堕地狱中。"（第九经完）
第10. 漏尽力经
90. 那时，具寿舍利弗来到世尊处。来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的具寿舍利弗说："舍利弗，漏尽比丘具有几种力，具足这些力的漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'？"
"尊者，漏尽比丘具有十种力，具足这些力的漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。是哪十


2.44] Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi , bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā …pe… pañcindriyāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

‘‘Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Dasamaṃ.

Theravaggo catuttho.

Tassuddānaṃ –

Vāhanānando puṇṇiyo, byākaraṃ katthimāniko;

Napiyakkosakokāli, khīṇāsavabalena cāti.

种？尊者，在此，漏尽比丘以正慧如实善见一切行是无常。尊者，漏尽比丘以正慧如实善见一切行是无常，这也是漏尽比丘的力，依此力漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。
复次，尊者，漏尽比丘以正慧如实善见诸欲如火坑。尊者，漏尽比丘以正慧如实善见诸欲如火坑，这也是漏尽比丘的力，依此力漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。
复次，尊者，漏尽比丘的心倾向远离、趋向远离、临入远离、住于远离、乐于出离，完全远离一切漏处之法。尊者，漏尽比丘的心倾向远离、趋向远离、临入远离、住于远离、乐于出离，完全远离一切漏处之法，这也是漏尽比丘的力，依此力漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。
复次，尊者，漏尽比丘已修习、善修习四念处。尊者，漏尽比丘已修习、善修习四念处，这也是漏尽比丘的力，依此力漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。
复次，尊者，漏尽比丘已修习、善修习四正勤......四神足......五根......五力......七觉支......八支圣道。尊者，漏尽比丘已修习、善修习八支圣道，这也是漏尽比丘的力，依此力漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。
尊者，这就是漏尽比丘的十种力，具足这些力的漏尽比丘宣称诸漏已尽说：'我的诸漏已尽'。"（第十经完）
长老品第四完。
其摄颂：
载运与阿难，富楼那记说，
自夸不可爱，辱骂拘迦利，
及以漏尽力。

