(10) 5. Upālivaggo

1. Kāmabhogīsuttaṃ

91. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

‘‘Dasayime , gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti [na attānaṃ sukheti pīṇeti (sī. syā. pī.) evamuparipi] na saṃvibhajati na puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

‘‘Idha pana , gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi ; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gathito [gadhito (ka.) a. ni. 3.124 passitabbaṃ] mucchito ajjhosanno [ajjhāpanno (sabbattha) a. ni. 

(10) 5\ 优波离品
1\ 欲乐经
91\ 一时，世尊住在舍卫城(今尼泊尔境内萨赫特市附近)祇树给孤独园。那时，给孤独长者来到世尊所在处。来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的给孤独长者如是说：
"长者，这世间存在着十种欲乐者。是哪十种？在此，长者，某些欲乐者以非法、以暴力寻求财富；以非法、以暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德。
在此，长者，某些欲乐者以非法、以暴力寻求财富；以非法、以暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德。
在此，长者，某些欲乐者以非法、以暴力寻求财富；以非法、以暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德。
在此，长者，某些欲乐者以法与非法、以暴力与非暴力寻求财富；以法与非法、以暴力与非暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德。
在此，长者，某些欲乐者以法与非法、以暴力与非暴力寻求财富；以法与非法、以暴力与非暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德。
在此，长者，某些欲乐者以法与非法、以暴力与非暴力寻求财富；以法与非法、以暴力与非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德。
在此，长者，某些欲乐者以法、以非暴力寻求财富；以法、以非暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德。
在此，长者，某些欲乐者以法、以非暴力寻求财富；以法、以非暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德。
在此，长者，某些欲乐者以法、以非暴力寻求财富；以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德。对于这些财富，他执著、迷恋、沉溺。"

3.124 suttavaṇṇanā ṭīkā oloketabbā] anādīnavadassāvī anissaraṇapañño paribhuñjati.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso.

‘‘Tatra , gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena , adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho.

‘‘Tatra , gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho . ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.


不见患难，不知出离之慧而受用。
在此，长者，某些欲乐者以法、以非暴力寻求财富；以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德。对于这些财富，他不执著、不迷恋、不沉溺，见到患难，具有出离之慧而受用。
其中，长者，若有欲乐者以非法、以暴力寻求财富，以非法、以暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德，此欲乐者在三处应受责难。'以非法、以暴力寻求财富'，以此第一处应受责难。'不使自己快乐，不使自己满足'，以此第二处应受责难。'不分享，不作福德'，以此第三处应受责难。长者，此欲乐者在这三处应受责难。
其中，长者，若有欲乐者以非法、以暴力寻求财富，以非法、以暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德，此欲乐者在二处应受责难，在一处应受称赞。'以非法、以暴力寻求财富'，以此第一处应受责难。'使自己快乐，使自己满足'，以此一处应受称赞。'不分享，不作福德'，以此第二处应受责难。长者，此欲乐者在这二处应受责难，在这一处应受称赞。
其中，长者，若有欲乐者以非法、以暴力寻求财富，以非法、以暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，此欲乐者在一处应受责难，在二处应受称赞。'以非法、以暴力寻求财富'，以此一处应受责难。'使自己快乐，使自己满足'，以此第一处应受称赞。'分享，作福德'，以此第二处应受称赞。长者，此欲乐者在这一处应受责难，在这二处应受称赞。
其中，长者，若有欲乐者以法与非法、以暴力与非暴力寻求财富，以法与非法、以暴力与非暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德，此欲乐者在一处应受称赞，在三处应受责难。'以法、以非暴力寻求财富'，以此一处应受称赞。'以非法、以暴力寻求财富'，以此第一处应受责难。'不使自己快乐，不使自己满足'，以此第二处应受责难。'不分享，不作福德'，以此第三处应受责难。长者，此欲乐者在这一处应受称赞，在这三处应受责难。
其中，长者，若有欲乐者以法与非法、以暴力与非暴力寻求财富，以法与非法、以暴力与非暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德，此欲乐者在二处应受称赞，在二处应受责难。'以法、以非暴力寻求财富'，以此第一处应受称赞。'以非法、以暴力寻求财富'，以此第一处应受责难。'使自己快乐，使自己满足'，以此第二处应受称赞。'不分享，不作福德'，以此第二处应受责难。长者，此欲乐者在这二处应受称赞，在这二处应受责难。
其中，长者，若有欲乐者以法与非法、以暴力与非暴力寻求财富，以法与非法、以暴力与非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，此欲乐者在三处应受称赞，在一处应受责难。'以法、以非暴力寻求财富'，以此第一处应受称赞。'以非法、以暴力寻求财富'，以此一处应受责难。'使自己快乐，使自己满足'，以此第二处应受称赞。'分享，作福德'，以此第三处应受称赞。长者，此欲乐者在这三处应受称赞，在这一处应受责难。


‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho. Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati , kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

‘‘Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti , iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

‘‘Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 4.95; 5.181; saṃ. ni. 3.662] ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.

Evamevaṃ kho , gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 5.181] ca uttamo ca pavaro cā’’ti. Paṭhamaṃ.

2. Bhayasuttaṃ

92.[a. ni. 9.27; saṃ. ni. 

其中，长者，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，既不使自己快乐，不使自己满足，也不分享，不作福德，此欲乐者在一处应受称赞，在二处应受责难。'以法、以非暴力寻求财富'，以此一处应受称赞。'不使自己快乐，不使自己满足'，以此第一处应受责难。'不分享，不作福德'，以此第二处应受责难。长者，此欲乐者在这一处应受称赞，在这二处应受责难。
其中，长者，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，使自己快乐，使自己满足，但不分享，不作福德，此欲乐者在二处应受称赞，在一处应受责难。'以法、以非暴力寻求财富'，以此第一处应受称赞。'使自己快乐，使自己满足'，以此第二处应受称赞。'不分享，不作福德'，以此一处应受责难。长者，此欲乐者在这二处应受称赞，在这一处应受责难。
其中，长者，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，而对于这些财富，他执著、迷恋、沉溺，不见患难，不知出离之慧而受用，此欲乐者在三处应受称赞，在一处应受责难。'以法、以非暴力寻求财富'，以此第一处应受称赞。'使自己快乐，使自己满足'，以此第二处应受称赞。'分享，作福德'，以此第三处应受称赞。'对于这些财富，他执著、迷恋、沉溺，不见患难，不知出离之慧而受用'，以此一处应受责难。长者，此欲乐者在这三处应受称赞，在这一处应受责难。
其中，长者，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，而对于这些财富，他不执著、不迷恋、不沉溺，见到患难，具有出离之慧而受用，此欲乐者在四处应受称赞。'以法、以非暴力寻求财富'，以此第一处应受称赞。'使自己快乐，使自己满足'，以此第二处应受称赞。'分享，作福德'，以此第三处应受称赞。'对于这些财富，他不执著、不迷恋、不沉溺，见到患难，具有出离之慧而受用'，以此第四处应受称赞。长者，此欲乐者在这四处应受称赞。
长者，这就是世间存在的十种欲乐者。长者，在这十种欲乐者中，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，而对于这些财富，他不执著、不迷恋、不沉溺，见到患难，具有出离之慧而受用，此人在这十种欲乐者中是最上、最胜、最尊、最高、最妙。长者，譬如从牛出乳，从乳出酪，从酪出生酥，从生酥出熟酥，从熟酥出醍醐。醍醐在其中被称为最上。
同样地，长者，在这十种欲乐者中，若有欲乐者以法、以非暴力寻求财富，以法、以非暴力寻求财富后，使自己快乐，使自己满足，也分享，作福德，而对于这些财富，他不执著、不迷恋、不沉溺，见到患难，具有出离之慧而受用，此人在这十种欲乐者中是最上、最胜、最尊、最高、最妙。"第一。
2\ 怖畏经
92\ [增支部
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2.123; saṃ. ni. 4.43] ''Dasakāraṇavatthuṃ, bhikkhave, sammādiṭṭhiko paccavekkhati. Katamāni dasa? Dussīlo ca bhikkhave, dussīlya [dussīlyaṃ (ka.)] vipāko cāti sammādiṭṭhiko paccavekkhati; sīlavā ca bhikkhave, sīlavipāko cāti sammādiṭṭhiko paccavekkhati; dussīlañca bhikkhave, dussīlyassa samāpattinti sammādiṭṭhiko paccavekkhati; sīlavā ca bhikkhave, sīlavantassa samāpattinti sammādiṭṭhiko paccavekkhati; tāni ca bhikkhave, bhayāni dussīlyassa jāyanti dussīlyato jātānipi no bhavantīti sammādiṭṭhiko paccavekkhati; tāni ca bhikkhave, bhayāni na sīlavato jāyanti sīlato jātānipi no bhavantīti sammādiṭṭhiko paccavekkhati; loke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti sammādiṭṭhiko paccavekkhati, loke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti sammādiṭṭhiko paccavekkhati; brahmaloke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti sammādiṭṭhiko paccavekkhati; brahmaloke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti sammādiṭṭhiko paccavekkhati.
''Bhikkhave ye va bhikkhū ve kevalino vusitavanto katakaraṇīyā ohitabhārā anuppatta-sadatthā parikkhīṇa-bhavasaṃyojanā sammadaññā vimuttā tepi, dussīlassa vipāko, sīlavipāko, dussīlassa samāpatti, sīlavantassa samāpatti, tāni ca bhayāni dussīlyato jātāni, tāni ca bhayāni sīlato jātāni, loke ca dussīlassa navavidho māno, loke ca sīlavato navavidho māno, brahmaloke ca dussīlassa navavidho māno, brahmaloke ca sīlavato navavidho māno, taṃ rūpaṃ upasamikkhitaṃ upābhrūhitaṃ paṭippassambhitaṃ ajjhupekkhitabbaṃ. Imāni kho bhikkhave dasakāraṇavatthuṃ sammādiṭṭhiko paccavekkhatī''ti. Dutiyaṃ.
Kiṃdiṭṭhikasuttaṃ
''Dasakāraṇavatthuṃ kiṃdiṭṭhiko paccavekkhati. Katamāni dasa? Dussīlo ca, dussīlya vipāko ca, sīlavā ca, sīlavipāko ca, dussīlassa samāpatti ca, sīlavantassa samāpatti ca, tāni ca bhayāni dussīlyassa jāyanti dussīlyato jātānipi no bhavanti, tāni ca bhayāni na sīlavato jāyanti sīlato jātānipi no bhavanti, loke ca chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti, loke ca chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti.
''Ye va bhikkhū kevalino vusitavanto katakaraṇīyā ohitabhārā anuppatta-sadatthā parikkhīṇa-bhavasaṃyojanā sammadaññā vimuttā tepi, dussīlassa vipāko, sīlavipāko, dussīlassa samāpatti, sīlavantassa samāpatti, tāni ca bhayāni dussīlyato jātāni, tāni ca bhayāni sīlato jātāni, loke ca dussīlassa navavidho māno, loke ca sīlavato navavidho māno, brahmaloke ca dussīlassa navavidho māno, brahmaloke ca sīlavato navavidho māno, taṃ rūpaṃ upasamikkhitaṃ upābhrūhitaṃ paṭippassambhitaṃ ajjhupekkhitabbaṃ. Imāni kho dasakāraṇavatthuṃ sammādiṭṭhiko paccavekkhatī''ti. Tatiyaṃ.
Vajjiyamāhitasuttaṃ
Ekaṃ samayaṃ bhagavā campāyaṃ [kampiyo (ka.), campāyo (syā.)] viharati gaggarāya pokkharaṇiyā
A: 2.123；相应部4.43]"诸比丘，正见者思察十种原因。是哪十种？诸比丘，正见者思察'破戒者和破戒的果报'；诸比丘，正见者思察'持戒者和持戒的果报'；诸比丘，正见者思察'破戒者和破戒者的成就'；诸比丘，正见者思察'持戒者和持戒者的成就'；诸比丘，正见者思察'那些恐怖从破戒生起，从破戒生起的也不存在'；诸比丘，正见者思察'那些恐怖不从持戒生起，从持戒生起的也不存在'；诸比丘，正见者思察'在世间，破戒者寻求九种欲望和慢'；诸比丘，正见者思察'在世间，持戒者寻求九种欲望和慢'；诸比丘，正见者思察'在梵天界，破戒者寻求九种欲望和慢'；诸比丘，正见者思察'在梵天界，持戒者寻求九种欲望和慢'。
"诸比丘，凡是那些完全者、梵行已立、所作已办、舍下重担、得到目的、尽诸有结、正智解脱的比丘，他们也[思察]破戒者的果报、持戒的果报、破戒者的成就、持戒者的成就、那些从破戒生起的恐怖、那些从持戒生起的恐怖、在世间破戒者的九种慢、在世间持戒者的九种慢、在梵天界破戒者的九种慢、在梵天界持戒者的九种慢，这样的形态应被观察、增长、平息、舍弃。诸比丘，这些就是正见者所思察的十种原因。"第二。
3\ 持何见经
93\ "持何见者思察十种原因？是哪十种？破戒者和破戒的果报，持戒者和持戒的果报，破戒者的成就和持戒者的成就，那些恐怖从破戒生起，从破戒生起的也不存在，那些恐怖不从持戒生起，从持戒生起的也不存在，在世间，破戒者寻求九种欲望和慢，在世间，持戒者寻求九种欲望和慢。
"凡是那些完全者、梵行已立、所作已办、舍下重担、得到目的、尽诸有结、正智解脱的比丘，他们也[思察]破戒者的果报、持戒的果报、破戒者的成就、持戒者的成就、那些从破戒生起的恐怖、那些从持戒生起的恐怖、在世间破戒者的九种慢、在世间持戒者的九种慢、在梵天界破戒者的九种慢、在梵天界持戒者的九种慢，这样的形态应被观察、增长、平息、舍弃。这些就是正见者所思察的十种原因。"第三。
4\ 跋耆摩醯经
94\ 一时，世尊住在瞻波城(今印度比哈尔邦巴加尔布尔市)伽伽罗莲池边。

5.1024] Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

‘‘Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ , gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi [neva diṭṭhadhammikaṃ] bhayaṃ veraṃ pasavati na samparāyikampi [na samparāyikaṃ] bhayaṃ veraṃ pasavati na cetasikampi [na cetasikaṃ (sī. syā. pī.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti .

‘‘Yaṃ , gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā…pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

‘‘Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

‘‘Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho , so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.

3. Kiṃdiṭṭhikasuttaṃ



5.1024] 那时，给孤独长者来到世尊所在处。来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的给孤独长者如是说：
"长者，当圣弟子的五种怖畏与怨恨平息，具足四种入流支，以及圣理被慧善见、善通达时，他若愿意，可以自己记说自己：'我已尽地狱，已尽畜生道，已尽饿鬼界，已尽恶趣、苦趣、堕处。我是入流者，不堕恶趣法，决定趣向正觉。'
"什么是五种怖畏与怨恨已平息？长者，杀生者因杀生而招致现法的怖畏与怨恨，招致来世的怖畏与怨恨，经受心理的苦恼与忧愁，离杀生者既不招致现法的怖畏与怨恨，也不招致来世的怖畏与怨恨，也不经受心理的苦恼与忧愁。对于离杀生者，这样的怖畏与怨恨就平息了。
"长者，不与取者...邪淫者...妄语者...饮酒放逸者因饮酒放逸而招致现法的怖畏与怨恨，招致来世的怖畏与怨恨，经受心理的苦恼与忧愁，离饮酒放逸者既不招致现法的怖畏与怨恨，也不招致来世的怖畏与怨恨，也不经受心理的苦恼与忧愁。对于离饮酒放逸者，这样的怖畏与怨恨就平息了。这就是五种怖畏与怨恨已平息。
"他具足哪四种入流支？在此，长者，圣弟子对佛具足不坏信，[念诵]'世尊是如是...佛、世尊'；对法具足不坏信，[念诵]'法是世尊善说，现见，无时，来见，引导，智者自知'；对僧具足不坏信，[念诵]'世尊的声闻僧众是善行道，世尊的声闻僧众是正直行道，世尊的声闻僧众是真实行道，世尊的声闻僧众是正当行道，也就是四双八辈，这世尊的声闻僧众是应请、应供、应施、应合掌，是世间无上福田'；具足圣者所爱戒，[念诵]'无缺、无破、无污、无杂，自在，智者称赞，无执取，导向定'。他具足这四种入流支。
"什么是他的圣理被慧善见、善通达？在此，长者，圣弟子如是思维：'此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。即是说：缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、愁、悲、苦、忧、恼生起。如是这整个苦蕴集起；由于无明的无余离灭故行灭...如是这整个苦蕴灭去。'这就是他的圣理被慧善见、善通达。
"长者，当圣弟子的这五种怖畏与怨恨平息，具足这四种入流支，以及这圣理被慧善见、善通达时，他若愿意，可以自己记说自己：'我已尽地狱，已尽畜生道，已尽饿鬼界，已尽恶趣、苦趣、堕处；我是入流者，不堕恶趣法，决定趣向正觉。'"第二。
3\ 持何见经

93. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.

Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti. Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – ‘‘vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo’’ti? ‘‘Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī’’ti.

‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikā bhikkhū’’ti? ‘‘Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī’’ti.

‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā maya’’nti.

Evaṃ vutte aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

Evaṃ vutte anāthapiṇḍiko gahapati te paribbājake etadavoca – ‘‘yvāyaṃ, bhante, āyasmā evamāha – ‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti , imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

‘‘Yopāyaṃ , bhante, āyasmā evamāha – ‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.


93\ 一时，世尊住在舍卫城(今尼泊尔境内萨赫特市附近)祇树给孤独园。那时，给孤独长者在白天从舍卫城出来要去见世尊。给孤独长者心想："现在去见世尊还不是时候。世尊在禅思。去见可敬的比丘们也不是时候。可敬的比丘们也在禅思。我不如去异教徒游行者的园林。"
于是给孤独长者来到异教徒游行者的园林。那时，异教徒游行者们聚集一处，大声喧哗，谈论各种畜生论。那些异教徒游行者从远处看见给孤独长者走来。看见后，他们互相约束说："诸位请安静，不要出声。这个给孤独长者是沙门乔达摩的弟子正来到园林。在舍卫城居住的沙门乔达摩的在家弟子中，这个给孤独长者是其中之一。这些尊者是喜欢安静的，训练于安静，赞叹安静。也许他看到安静的会众会想要靠近。"
于是那些异教徒游行者就安静了。给孤独长者来到那些异教徒游行者处。来到后，与那些异教徒游行者互相问候。互相寒暄愉快的谈话后，坐在一旁。那些异教徒游行者对坐在一旁的给孤独长者说："长者，请说沙门乔达摩持什么见？""尊者们，我不知道世尊的一切见。"
"这样的话，长者，你不知道沙门乔达摩的一切见；那么长者，请说比丘们持什么见？""尊者们，我也不知道比丘们的一切见。"
"这样的话，长者，你不知道沙门乔达摩的一切见，也不知道比丘们的一切见；那么长者，请说你自己持什么见？""尊者们，要说明我们持什么见并不难。请尊者们先说明各自的见解，然后我们要说明我们持什么见就不难了。"
说了这些后，一位游行者对给孤独长者说："世界是常住，唯此为真实，其他都是虚妄 - 这就是我的见解，长者。"
另一位游行者对给孤独长者说："世界是非常住，唯此为真实，其他都是虚妄 - 这就是我的见解，长者。"
另一位游行者对给孤独长者说："世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄 - 这就是我的见解，长者。"
说了这些后，给孤独长者对那些游行者说："尊者们，这位尊者说'世界是常住，唯此为真实，其他都是虚妄 - 这就是我的见解，长者'，这位尊者的这个见解是因自己的不如理作意而生，或是因听闻他人[的言论]而生。这个见解是已生、已造作、已思维、缘起的。凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。这位尊者执著、接受的正是这苦。
"尊者们，这位尊者说'世界是非常住，唯此为真实，其他都是虚妄 - 这就是我的见解，长者'，这位尊者的这个见解是因自己的不如理作意而生，或是因听闻他人[的言论]而生。这个见解是已生、已造作、已思维、缘起的。凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。这位尊者执著、接受的正是这苦。


‘‘Yopāyaṃ, bhante, āyasmā evamāha – ‘antavā loko …pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato’’ti.

Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ – ‘‘byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evaṃdiṭṭhiko ahaṃ, bhante’’ti.

‘‘Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato’’ti.

‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ . Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī’’ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. ‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā’’ti.

Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu vassasatupasampanno [bhikkhu dīgharattaṃ avedhi dhammo (syā.)] imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā’’ti. Tatiyaṃ.

4. Vajjiyamāhitasuttaṃ



"尊者们，这位尊者说'世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄 - 这就是我的见解，长者'，这位尊者的这个见解也是因自己的不如理作意而生，或是因听闻他人[的言论]而生。这个见解是已生、已造作、已思维、缘起的。凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。这位尊者执著、接受的正是这苦。"
说了这些后，那些**者对给孤独长者说："长者，我们都已经说明了各自的见解。长者，请说你持什么见？""尊者们，凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。'凡是苦的，那不是我的，我不是那个，那不是我的自我' - 这就是我的见解，尊者们。"
"长者，凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。凡是苦的，长者，你正是执著、接受那个。"
"尊者们，凡是已生、已造作、已思维、缘起的都是无常的。凡是无常的都是苦的。'凡是苦的，那不是我的，我不是那个，那不是我的自我' - 这已被正慧如实善见。我也如实知道更上的出离。"
说了这些后，那些者沉默、羞愧、垂头、低眉、郁郁寡欢、无言以对地坐着。给孤独长者见到那些者沉默、羞愧、垂头、低眉、郁郁寡欢、无言以对，就从座位起来，前往世尊所在处。来到后，礼敬世尊，坐在一旁。坐在一旁的给孤独长者将与那些异****者的一切谈话告诉世尊。"善哉！善哉！长者！你应当时常如法地善加折伏这些愚人。"
然后世尊以法语开示、教导、鼓励、令欢喜给孤独长者。给孤独长者被世尊以法语开示、教导、鼓励、令欢喜后，从座位起来，礼敬世尊，右绕后离去。
给孤独长者离去不久，世尊对比丘们说："诸比丘，即使是在这法、律中受具足戒一百年的比丘，也只能像给孤独长者那样如法地善加折伏异****者。"第三。
4\ 跋耆摩醯经

94. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.

Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.

Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – ‘‘saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’’ti? ‘‘Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati , pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo’’ti.

Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca – ‘‘āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko’’ti? ‘‘Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena – ‘idaṃ kusala’nti, bhante, bhagavatā paññattaṃ; ‘idaṃ akusala’nti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko’’ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.


94\ 一时，世尊住在瞻波城(今印度比哈尔邦巴加尔布尔市)伽伽罗莲池边。那时，跋耆摩醯长者在白天从瞻波城出来要去见世尊。跋耆摩醯长者心想："现在去见世尊还不是时候。世尊在禅思。去见可敬的比丘们也不是时候。可敬的比丘们也在禅思。我不如去异教徒游行者的园林。"
于是跋耆摩醯长者来到异教徒游行者的园林。那时，那些异教徒游行者聚集一处，大声喧哗，谈论各种畜生论。
那些异教徒游行者从远处看见跋耆摩醯长者走来。看见后，他们互相约束说："诸位请安静。不要出声。这个跋耆摩醯长者是沙门乔达摩的弟子正来到。在瞻波城居住的沙门乔达摩的在家白衣弟子中，这个跋耆摩醯长者是其中之一。这些尊者是喜欢安静的，训练于安静，赞叹安静。也许他看到安静的会众会想要靠近。"
于是那些异教徒游行者就安静了。跋耆摩醯长者来到那些异教徒游行者处。来到后，与那些异教徒游行者互相问候。互相寒暄愉快的谈话后，坐在一旁。那些异教徒游行者对坐在一旁的跋耆摩醯长者说："长者，是真的吗，沙门乔达摩诽谤一切苦行，一概诽谤、责备所有苦行者和粗食者？""尊者们，世尊不是诽谤一切苦行，也不是一概诽谤、责备所有苦行者和粗食者。尊者们，世尊诽谤应诽谤的，赞叹应赞叹的。尊者们，世尊在诽谤应诽谤的、赞叹应赞叹的时，是分别说者。世尊在此不是一概而论者。"
说了这些后，一位游行者对跋耆摩醯长者说："长者，且慢！你所赞叹的沙门乔达摩是虚无论者，什么都不施设。""尊者们，在此我要如法地对你们说：尊者们，世尊施设'这是善'；尊者们，世尊施设'这是不善'。世尊这样施设善与不善，是有所施设者；世尊不是虚无论者，不是什么都不施设者。"
说了这些后，那些游行者沉默、羞愧、垂头、低眉、郁郁寡欢、无言以对地坐着。跋耆摩醯长者见到那些游行者沉默、羞愧、垂头、低眉、郁郁寡欢、无言以对，就从座位起来，前往世尊所在处。来到后，礼敬世尊，坐在一旁。坐在一旁的跋耆摩醯长者将与那些异教徒游行者的一切谈话告诉世尊。
"善哉！善哉！长者！你应当时常如法地善加折伏这些愚人。长者，我不说应当修一切苦行；然而长者，我也不说不应当修一切苦行。长者，我不说应当受持一切受持；然而长者，我也不说不应当受持一切受持。长者，我不说应当精进一切精进；然而长者，我也不说不应当精进一切精进。长者，我不说应当舍弃一切舍弃；然而长者，我也不说不应当舍弃一切舍弃。长者，我不说应当解脱一切解脱；然而长者，我也不说不应当解脱一切解脱。


‘‘Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.

‘‘Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.

‘‘Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti , evarūpaṃ padhānaṃ padahitabbanti vadāmi.

‘‘Yañhi , gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.

‘‘Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī’’ti.

Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā’’ti. Catutthaṃ.

5. Uttiyasuttaṃ



"长者，若修苦行时增长不善法、减损善法，我说这样的苦行不应修；但是长者，若修苦行时减损不善法、增长善法，我说这样的苦行应当修。
"长者，若受持受持时增长不善法、减损善法，我说这样的受持不应受持；但是长者，若受持受持时减损不善法、增长善法，我说这样的受持应当受持。
"长者，若精进精进时增长不善法、减损善法，我说这样的精进不应精进；但是长者，若精进精进时减损不善法、增长善法，我说这样的精进应当精进。
"长者，若舍弃舍弃时增长不善法、减损善法，我说这样的舍弃不应舍弃；但是长者，若舍弃舍弃时减损不善法、增长善法，我说这样的舍弃应当舍弃。
"长者，若解脱解脱时增长不善法、减损善法，我说这样的解脱不应解脱；但是长者，若解脱解脱时减损不善法、增长善法，我说这样的解脱应当解脱。"
然后跋耆摩醯长者被世尊以法语开示、教导、鼓励、令欢喜后，从座位起来，礼敬世尊，右绕后离去。
跋耆摩醯长者离去不久，世尊对比丘们说："诸比丘，即使是在这法、律中长期少尘垢的比丘，也只能像跋耆摩醯长者那样如法地善加折伏异****者。"第四。
5\ 郁低迦经

95. Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Abyākataṃ kho etaṃ, uttiya, mayā – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamañña’nti vadesi.

‘‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamañña’nti vadesi.

‘‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. Atha kiñcarahi bhotā gotamena byākata’’nti?

‘‘Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti.

‘‘Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā [sabbo ca (ka.)] tena loko nīyati [nīyissati (sī.), niyyāssati (syā.), niyyaṃssati (pī.)] upaḍḍho vā tibhāgo vā’’ti [tibhāgo vāti padehi (ka.)]? Evaṃ vutte bhagavā tuṇhī ahosi.

Atha kho āyasmato ānandassa etadahosi – ‘‘mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – ‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā’’ti.

Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – ‘‘tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.


95\ 那时，郁低迦游行者来到世尊所在处。来到后，与世尊互相问候。互相寒暄愉快的谈话后，坐在一旁。坐在一旁的郁低迦游行者对世尊说："乔达摩先生，世界是常住，唯此为真实，其他都是虚妄，是这样吗？""郁低迦，'世界是常住，唯此为真实，其他都是虚妄'，这我不作解答。"
"那么，乔达摩先生，世界是非常住，唯此为真实，其他都是虚妄，是这样吗？""郁低迦，'世界是非常住，唯此为真实，其他都是虚妄'，这我也不作解答。"
"乔达摩先生，世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄，是这样吗？""郁低迦，'如来死后非存在非不存在，唯此为真实，其他都是虚妄'，这我也不作解答。"
"当问'乔达摩先生，世界是常住，唯此为真实，其他都是虚妄，是这样吗？'时，你说'郁低迦，这我不作解答 - 世界是常住，唯此为真实，其他都是虚妄。'
"当问'乔达摩先生，世界是非常住，唯此为真实，其他都是虚妄，是这样吗？'时，你说'郁低迦，这我也不作解答 - 世界是非常住，唯此为真实，其他都是虚妄。'
"当问'乔达摩先生，世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄，是这样吗？'时，你说'郁低迦，这我也不作解答 - 如来死后非存在非不存在，唯此为真实，其他都是虚妄。'那么乔达摩先生究竟解答了什么？"
"郁低迦，我以证知为弟子说法，为了众生的清净，为了超越忧悲，为了消灭苦忧，为了获得真理，为了证悟涅槃。"
"乔达摩先生以证知为弟子说法，为了众生的清净，为了超越忧悲，为了消灭苦忧，为了获得真理，为了证悟涅槃，这样会引导全世界，还是一半，或者三分之一？"这样说时，世尊保持沉默。
那时，尊者阿难想："不要让郁低迦游行者生起恶见：'沙门乔达摩对我提出的最重要的问题陷入困境，不能解答，大概是不能胜任。'这会导致郁低迦游行者长期不利与痛苦。"
于是尊者阿难对郁低迦游行者说："朋友郁低迦，我给你作个譬喻。在这里有些智者通过譬喻了解所说的意思。朋友郁低迦，譬如有国王的边境城市，城墙坚固，城门坚固，只有一个门。那里有一个聪明、有智慧、明智的守门人，阻止陌生人，允许熟人进入。他沿着城市周围的巡逻道巡视。在巡视巡逻道时，他看不到城墙的接缝或裂缝，即使连猫能钻出的洞都没有。他虽然不知道'有这么多生物进出这个城市'，但他知道'凡是较大的生物进出这个城市，都必须从这个门进出。'


‘‘Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti – ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete [evametena (ka.)] lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṃ [yadeva khvettha (ka.)], āvuso uttiya, bhagavantaṃ pañhaṃ [imaṃ pañhaṃ (syā. ka.)] apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī’’ti. Pañcamaṃ.

6. Kokanudasuttaṃ



"朋友郁低迦，同样地，如来并不热衷于'这会引导全世界，还是一半，或者三分之一'。相反，如来是这样想的：'凡是已从世间被引导出来的、正在被引导出来的、将要被引导出来的，他们都是断除五盖，心的污垢使慧力减弱，心善安住于四念处，如实修习七觉支。这样他们已从世间被引导出来、正在被引导出来、将要被引导出来。'朋友郁低迦，你刚才向世尊提出的问题，实际上是用另一种方式问同样的问题。因此世尊没有对你解答。"第五。
6\ 红莲经


96. ‘‘Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapodāya [tapode (ka.)] gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno . Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.

Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘kvettha [ko tettha (sī.), kvattha (pī. ka.)], āvuso’’ti? ‘‘Ahamāvuso, bhikkhū’’ti.

‘‘Katamesaṃ, āvuso, bhikkhūna’’nti? ‘‘Samaṇānaṃ, āvuso, sakyaputtiyāna’’nti.

‘‘Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso, sutvā vedissāmā’’ti.

‘‘Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi [evaṃdiṭṭhiko (syā.)] bhava’’nti ? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Tena hi bhavaṃ na jānāti, na passatī’’ti? ‘‘Na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’’ti .

‘‘‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi.

‘‘‘Kiṃ pana, bho, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi.

‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavanti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso , evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

‘‘‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

‘‘‘Sassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. ‘Asassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. Antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ.

‘‘Yāvatā , āvuso, diṭṭhi [diṭṭhigatā (sabbattha)] yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto [yāvatā diṭṭhiṭṭhāna adhiṭṭhāna pariyuṭṭhāna samuṭṭhāna samugghāto (sī. pī.)], tamahaṃ jānāmi tamahaṃ passāmi. Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi – ‘na jānāmi na passāmī’ti? Jānāmahaṃ, āvuso, passāmī’’ti.


96\ 一时，尊者阿难住在王舍城(今印度比哈尔邦巴特那市)温泉园。那时，尊者阿难在夜晚破晓时分起来，前往温泉池沐浴身体。在温泉池沐浴身体后，上岸穿着一件衣服站着擦干身体。红莲游行者也在夜晚破晓时分起来，前往温泉池沐浴身体。
红莲游行者从远处看见尊者阿难走来。看见后，对尊者阿难说："朋友，你是谁？""朋友，我是比丘。"
"朋友，是哪些比丘？""朋友，是释迦子沙门。"
"我想问尊者一些问题，如果尊者允许回答的话。""朋友，请问，听了我会知道。"
"先生，'世界是常住，唯此为真实，其他都是虚妄'，你是持这样的见解吗？""朋友，我不持'世界是常住，唯此为真实，其他都是虚妄'这样的见解。"
"那么先生，'世界是非常住，唯此为真实，其他都是虚妄'，你是持这样的见解吗？""朋友，我不持'世界是非常住，唯此为真实，其他都是虚妄'这样的见解。"
"先生，'世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄'，你是持这样的见解吗？""朋友，我不持'如来死后非存在非不存在，唯此为真实，其他都是虚妄'这样的见解。"
"那么先生是不知不见吗？""朋友，我不是不知不见。我知道，我见到。"
"当问'先生，世界是常住，唯此为真实，其他都是虚妄，你是持这样的见解吗？'时，你说'朋友，我不持世界是常住，唯此为真实，其他都是虚妄这样的见解。'
"当问'先生，世界是非常住，唯此为真实，其他都是虚妄，你是持这样的见解吗？'时，你说'朋友，我不持世界是非常住，唯此为真实，其他都是虚妄这样的见解。'
"当问'先生，世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄，你是持这样的见解吗？'时，你说'朋友，我不持如来死后非存在非不存在，唯此为真实，其他都是虚妄这样的见解。'
"当问'那么先生是不知不见吗？'时，你说'朋友，我不是不知不见。我知道，我见到。'朋友，这话是怎么理解的呢？"
"朋友，'世界是常住，唯此为真实，其他都是虚妄'，这是见解。'世界是非常住，唯此为真实，其他都是虚妄'，这是见解。'世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他都是虚妄'，这是见解。
"朋友，凡是见解、见解之处、见解之基、见解之缠、见解之生、见解之断，我都知道见到。我既然知道见到，我怎么会说'我不知不见'呢？朋友，我知道，我见到。"


‘‘Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘‘Ānando’ti kho me, āvuso, nāmaṃ. ‘Ānando’ti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha – ‘āyasmā ānando’ti. Sace hi mayaṃ jāneyyāma – ‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya [nappaṭibhāseyyāma (ka.) nappaṭibhāseyya (bahūsu) ma. ni. 3.216 passitabbaṃ]. Khamatu ca me āyasmā ānando’’ti. Chaṭṭhaṃ.

7. Āhuneyyasuttaṃ



"尊者叫什么名字？同修们如何称呼尊者？""朋友，我的名字是阿难。同修们称呼我为阿难。""原来我们在与大师谈话却不知道是尊者阿难。如果我们知道'这是尊者阿难'，我们就不会说这么多了。请尊者阿难原谅。"第六。
7\ 应供经


97. ‘‘Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

‘‘Katamehi dasahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu .

‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

‘‘Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

‘‘Sammādiṭṭhiko hoti sammādassanena samannāgato.

‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati [parimasati (sī.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

‘‘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 evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata kho 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.

‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

8. Therasuttaṃ



97\ "诸比丘，具备十法的比丘是应供养、应款待、应布施、应合掌礼敬、是世间无上福田。
"哪十法？在此，诸比丘，比丘持戒，守护波罗提木叉律仪而住，具足行为与行处，对微细罪过也见到危险，受持学处而学习。
"多闻、持闻、积集闻。那些法从初善、中善、后善，有义有文，宣说完全圆满清净的梵行，他多闻这样的法，记忆、熟习语言、思维观察、以见解善通达。
"有善友、善伴、善同行。
"具正见，具足正见解。
"证得各种神通：一身变多身，多身变一身；显现、隐形；穿越墙壁、城墙、山岭而行，如行空中；出没于地如在水中；履水不沉如履地；结跏趺坐行于空中如鸟飞翔；以手触摸抚摸这样大神通、大威力的日月，乃至以身自在行至梵天界。
"以清净超人的天耳界，听闻两种声音：天界的和人界的，无论远近。
"以心了知其他众生、其他人的心。了知有贪心为'有贪心'；了知离贪心为'离贪心'；有瞋心...离瞋心...有痴心...离痴心...收缩心...散乱心...广大心...不广大心...有上心...无上心...专注心...不专注心...解脱心...未解脱心为'未解脱心'。
"忆念各种宿世，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫：'在那里我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿量。从那里死后，我出生在那里；在那里我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿量。从那里死后，出生在这里。'如是忆念带相状、带特征的各种宿世。
"以清净超人的天眼，见众生死时、生时，贱、贵、好色、丑色，善趣、恶趣，随业而去的众生。了知：'这些众生具身恶行、具语恶行、具意恶行，诽谤圣者，具邪见，受持邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱；或者这些众生具身善行、具语善行、具意善行，不诽谤圣者，具正见，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，见众生死时、生时，贱、贵、好色、丑色，善趣、恶趣，随业而去的众生。
"以现法自证知、证得、成就、安住于漏尽、无漏的心解脱、慧解脱。诸比丘，具备这十法的比丘是应供养、应款待、应布施、应合掌礼敬、是世间无上福田。"第七。
8\长老经

98. ‘‘Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati. Katamehi dasahi? Thero hoti rattaññū cirapabbajito, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, bahussuto hoti…pe… diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, adhikaraṇasamuppādavūpasamakusalo hoti, dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, pāsādiko hoti abhikkantapaṭikkante [abhikkantapaṭikkanto (ka.)] susaṃvuto antaraghare nisajjāya, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī’’ti. Aṭṭhamaṃ.

9. Upālisuttaṃ



98\ "诸比丘，具备十法的长老比丘，无论住在任何方向都安乐而住。哪十法？他是长老，经历长久，出家已久；持戒...受持学处而学习；多闻...以见解善通达；两种波罗提木叉对他来说都详细熟知、善分别、善修习、善决定，依经依文；善巧于争议的生起与平息；爱法、语言可爱，对增上法、增上律有殊胜欢喜；对任何衣服、饮食、卧具、病者所需医药资具知足；威仪庄严，进退自持，在俗家坐时安详；容易获得、不困难获得、无艰难获得四种增上心的现法乐住禅那；以现法自证知、证得、成就、安住于漏尽、无漏的心解脱、慧解脱。诸比丘，具备这十法的长老比丘，无论住在任何方向都安乐而住。"第八。
9\优波离经

99. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitu’’nti.

‘‘Durabhisambhavāni hi kho [durabhisambhavāni kho (sī. pī.)], upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṃ pavivekaṃ durabhiramaṃ. Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno. Yo kho, upāli, evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti [uppilavissati vā (sī. syā. pī.)].

‘‘Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano [aṭṭharatano (sī. pī.)] vā. Tassa evamassa – ‘yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. Kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā [nahātvā (sī. pī.), nhātvā (syā.)] ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya. Taṃ kissa hetu? Mahā, upāli [mahā hupāli (sī. pī.)], attabhāvo gambhīre gādhaṃ vindati.

‘‘Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa – ‘ko cāhaṃ, ko ca hatthināgo! Yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ ; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti . Taṃ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati. Evamevaṃ kho, upāli, yo evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti.

‘‘Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ kevalā paripūrā bālakhiḍḍā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ – vaṅkakaṃ [vaṅkaṃ (sī. pī.)] ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ [piṅgulikaṃ (syā.), ciṅkulakaṃ (ka.)] pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.

[dī. ni. 1.190; ma. ni. 

99\ 那时，尊者优波离来到世尊所在处。来到后，礼敬世尊，坐在一旁。坐在一旁的尊者优波离对世尊说："大德，我想去亲近阿兰若林野偏僻的住处。"
"优波离，阿兰若林野偏僻的住处确实难以成就。独处难行，难以欢喜。我想，对于未得定的比丘，林野会夺其心。优波离，若有人这样说：'我未得定就要去亲近阿兰若林野偏僻的住处'，可以预期他会'沉没或漂浮'。"
"优波离，譬如有一个大水池。这时来了一头七肘或七肘半高的大象。它想：'让我下到这水池中，玩耳洗戏，玩背洗戏。玩完耳洗戏，玩完背洗戏，洗浴和饮水后，上岸后随意离去。'它下到水池中，玩耳洗戏，玩背洗戏；玩完耳洗戏，玩完背洗戏，洗浴和饮水后，上岸后随意离去。这是什么原因？优波离，因为大身躯在深处能找到立足处。"
"这时来了一只兔子或猫。它想：'我是什么，大象又是什么！让我下到这水池中，玩耳洗戏，玩背洗戏；玩完耳洗戏，玩完背洗戏，洗浴和饮水后，上岸后随意离去。'它不经思考就突然跳入水池。可以预期它会'沉没或漂浮'。这是什么原因？优波离，因为小身躯在深处找不到立足处。同样地，优波离，若有人这样说：'我未得定就要去亲近阿兰若林野偏僻的住处'，可以预期他会'沉没或漂浮'。"
"优波离，譬如一个仰卧的幼童痴呆地玩自己的大小便。优波离，你怎么想，这不是完全的愚童戏吗？""是的，大德。"
"优波离，这个童子后来随着成长，随着诸根成熟，玩各种童子的玩具，如：弯钩、击球、翻筋斗、风车、量谷器、小车、弓箭。优波离，你怎么想，这种戏不是比先前的戏更殊胜、更微妙吗？""是的，大德。"
"优波离，这个童子后来随着成长，随着诸根成熟，具足享受五种欲乐：眼所识的色，可爱、可意、可悦、可喜、与欲相应、能引诱；耳所识的声...鼻所识的香...舌所识的味...身所识的触，可爱、可意、可悦、可喜、与欲相应、能引诱。优波离，你怎么想，这种戏不是比先前的戏更殊胜、更微妙吗？""是的，大德。"

2.233] ‘‘Idha kho pana vo [voti nipātamattaṃ (aṭṭha.)], upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti , jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti , ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.


"优波离，这时如来出现于世，是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他以自己的证智证悟并宣说此世界及其天、魔、梵、沙门、婆罗门、天、人等众生。他宣说法，初善、中善、后善，有义有文，显示完全圆满清净的梵行。
"居士或居士子或生于其他某家族的人听闻此法。他听闻此法后对如来生起信心。具有这信心后，他如是思惟：'在家生活拥挤如尘路，出家则如虚空。在家住者难以完全圆满、完全清净地修持如贝壳般光洁的梵行。让我剃除须发，披着袈裟衣，从在家出家为无家者。'
"他后来舍弃或少或多的财富，舍弃或少或多的亲属，剃除须发，披着袈裟衣，从在家出家为无家者。
"他如是出家后，完成比丘的学处和活命，断除杀生，远离杀生，放下刀杖，有惭愧心，具慈悲心，住于利益一切生命的同情。
"断除不与取，远离不与取，取已给予的，期待已给予的；以无偷盗清净的自己而住。
"断除非梵行，成为梵行者，远离淫欲，离开村俗法。
"断除虚妄语，远离虚妄语，说真实语，诚实可信，可靠，不欺世间。
"断除离间语，远离离间语，不会听到这里后在那里说以离间这些人，或听到那里后在这里说以离间那些人。如是调解分裂者，增进和合者，喜好和合，乐于和合，欢喜和合；说能导致和合的话。
"断除粗恶语，远离粗恶语。说柔和、悦耳、可爱、入心、优雅、众人喜欢、众人欢喜的话。
"断除杂秽语，远离杂秽语，说适时语、真实语、有义语、法语、律语，说有价值的话，适时的，有理由的，有限度的，有益的。
"他远离损害种子和植物。一日一食，夜不食，远离非时食。远离歌舞、音乐、观看表演，远离持用花鬘、香料、涂香、装饰、庄严之具，远离高床大床，远离接受金银，远离接受生谷，远离接受生肉，远离接受妇女少女，远离接受奴婢，远离接受羊羔，远离接受鸡猪，远离接受象、牛、马、骡，远离接受田地房产，远离从事使节差遣，远离买卖，远离欺诈秤量，远离贿赂、欺骗、诈骗、不诚实，远离割截、杀害、束缚、抢劫、掠夺、暴力。
"他知足于蔽体的衣服，护腹的饮食。无论去向何处都只携带这些，如同有翼之鸟飞向何处都只携带羽翼。同样地，比丘知足于蔽体的衣服，护腹的饮食。无论去向何处都只携带这些。他具足这圣戒蕴，内心感受无过失之


‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññe samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

‘‘Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

‘‘Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti .

‘‘Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ…pe….

Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.


"他以眼见色时不取相，不取随相。因为若不防护眼根而住，贪忧等恶不善法会流入，为此他实行防护，守护眼根，在眼根上实行防护。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意知法时不取相，不取随相。因为若不防护意根而住，贪忧等恶不善法会流入，为此他实行防护，守护意根，在意根上实行防护。他具足这圣者根防护，内心感受无杂染之乐。
"他在前进后退时保持正知，在观看周围时保持正知，在屈伸时保持正知，在持用大衣、钵、衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行住坐卧、醒寐、语默时保持正知。
"他具足这圣戒蕴、这圣根防护、这圣正念正知，亲近远离处所：林野、树下、山岳、山谷、山洞、坟场、森林、露地、草堆。他到了林野、树下或空屋，结跏趺坐，端正身体，建立面前的正念。
"他断除对世间的贪爱，以离贪心而住，使心从贪爱中清净。断除瞋恚恼害，以无瞋心而住，具利益一切众生的同情，使心从瞋恚恼害中清净。断除昏沉睡眠，离昏沉睡眠而住，具光明想，具念正知，使心从昏沉睡眠中清净。断除掉举恶作，无掉举而住，内心寂静，使心从掉举恶作中清净。断除疑惑，度脱疑惑而住，对善法无疑，使心从疑惑中清净。
"他断除这五盖，舍去这些污染心、削弱智慧的烦恼，离诸欲，离不善法，有寻有伺，由离生喜乐，成就初禅而住。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，但还未达到自己的目的而住。
"再者，优波离，比丘由寻伺寂静...成就第二禅而住。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，但还未达到自己的目的而住。
"再者，优波离，比丘离喜...成就第三禅而住。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，但还未达到自己的目的而住。
"再者，优波离，比丘断乐...第四禅...
"再者，优波离，比丘完全超越色想，灭除对碍想，不作意种种想，[思维]'虚空无边'，成就空无边处而住。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，但还未达到自己的目的而住。


‘‘Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe….

‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītameta’nti nevasaññānāsaññāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti , no ca kho tāva anuppattasadatthā viharanti.

‘‘Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṃ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī’’ti. Navamaṃ.

10. Abhabbasuttaṃ

100. ‘‘Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

‘‘Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātu’’nti. Dasamaṃ.

Upālivaggo pañcamo.

Tassuddānaṃ –

Kāmabhogī bhayaṃ diṭṭhi, vajjiyamāhituttiyā;

Kokanudo āhuneyyo, thero upāli abhabboti.

Dutiyapaṇṇāsakaṃ samattaṃ.



"再者，优波离，比丘完全超越空无边处，[思维]'识无边'，成就识无边处而住...
"完全超越识无边处，[思维]'无所有'，成就无所有处而住...
"完全超越无所有处，[思维]'这是寂静，这是胜妙'，成就非想非非想处而住。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，但还未达到自己的目的而住。
"再者，优波离，比丘完全超越非想非非想处，成就想受灭而住；以慧见诸漏已尽。优波离，你怎么想，'这种住处不是比先前的住处更殊胜、更微妙吗？'""是的，大德。"
"优波离，我的弟子们观察自己的这种法而亲近阿兰若林野偏僻的住处，并且已达到自己的目的而住。来吧，优波离，你住在僧团中。你住在僧团中会安乐。"第九。
10\不能经
100\ "诸比丘，不断除这十法者不能证悟阿罗汉果。哪十法？贪、瞋、痴、忿、恨、覆、恼、嫉、悭、慢——诸比丘，不断除这十法者不能证悟阿罗汉果。
"诸比丘，断除这十法者能证悟阿罗汉果。哪十法？贪、瞋、痴、忿、恨、覆、恼、嫉、悭、慢——诸比丘，断除这十法者能证悟阿罗汉果。"第十。
第五优波离品
其摄颂：
欲乐与恐怖，见，应忌第三，
狐疑及供养，长老优波离，不能。
第二五十经完

3. Tatiyapaṇṇāsakaṃ

第三五十经


