(17) 2. Jāṇussoṇivaggo

1. Brāhmaṇapaccorohaṇīsuttaṃ

167. Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā’’ti? ‘‘Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā’’ti .

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī’’ti? ‘‘Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavanta’nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī’’ti.

‘‘Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī’’ti.

‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

…Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

…Kāmesumicchācārassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati; kāmesumicchācārā paccorohati.

…Musāvādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya musāvādaṃ pajahati; musāvādā paccorohati.

…Pisuṇāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati; pisuṇāya vācāya paccorohati.

…Pharusāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati; pharusāya vācāya paccorohati.

…Samphappalāpassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya samphappalāpaṃ pajahati; samphappalāpā paccorohati.

…Abhijjhāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya abhijjhaṃ pajahati; abhijjhāya paccorohati.

…Byāpādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya byāpādaṃ pajahati; byāpādā paccorohati.

…Micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī’’ti.

‘‘Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

2. Ariyapaccorohaṇīsuttaṃ



(17) 2. 阇奴索尼品
1. 婆罗门下降经
167. 当时，阇奴索尼婆罗门于布萨日，沐浴头部，身着新亚麻衣，手持湿吉祥草，站立在世尊不远处的一旁。
世尊见到阇奴索尼婆罗门于布萨日，沐浴头部，身着新亚麻衣，手持湿吉祥草，站立在一旁。见已，对阇奴索尼婆罗门如是说："婆罗门，你为何于布萨日，沐浴头部，身着新亚麻衣，手持湿吉祥草，站立在一旁？今日婆罗门家有何事？""乔达摩尊者，今日是婆罗门家的下降日。"
"婆罗门，婆罗门的下降是如何进行的呢？""乔达摩尊者，在此，婆罗门于布萨日，沐浴头部，身着新亚麻衣，以湿牛粪涂地，铺设鲜吉祥草，在水际与火堂之间设卧处。他们于夜间三次起身，合掌礼拜火神，说：'我等向尊者下降，我等向尊者下降。'以大量的酥油、奶油供养火。夜过之后，以美味的硬食、软食供养婆罗门。乔达摩尊者，婆罗门的下降是如是进行的。"
"婆罗门，婆罗门的下降是一回事，而在圣者律中的下降又是另一回事。""乔达摩尊者，在圣者律中的下降是如何进行的呢？请尊者乔达摩为我说法，说明在圣者律中如何下降。"
"那么，婆罗门，谛听，善思作意，我当说法。""是的，尊者。"阇奴索尼婆罗门回答世尊。世尊如是说：
"在此，婆罗门，圣弟子如是思维：'杀生确实有恶报，现世及来世皆然。'他如是思维已，舍弃杀生；从杀生下降。
...偷盗确实有恶报，现世及来世皆然。他如是思维已，舍弃偷盗；从偷盗下降。
...邪淫确实有恶报，现世及来世皆然。他如是思维已，舍弃邪淫；从邪淫下降。
...妄语确实有恶报，现世及来世皆然。他如是思维已，舍弃妄语；从妄语下降。
...离间语确实有恶报，现世及来世皆然。他如是思维已，舍弃离间语；从离间语下降。
...粗恶语确实有恶报，现世及来世皆然。他如是思维已，舍弃粗恶语；从粗恶语下降。
...绮语确实有恶报，现世及来世皆然。他如是思维已，舍弃绮语；从绮语下降。
...贪欲确实有恶报，现世及来世皆然。他如是思维已，舍弃贪欲；从贪欲下降。
...嗔恚确实有恶报，现世及来世皆然。他如是思维已，舍弃嗔恚；从嗔恚下降。
...邪见确实有恶报，现世及来世皆然。他如是思维已，舍弃邪见；从邪见下降。婆罗门，在圣者律中的下降是如是进行的。"
"乔达摩尊者，婆罗门的下降是一回事，而在圣者律中的下降又是另一回事。乔达摩尊者，与圣者律中的下降相比，婆罗门的下降不值其十六分之一。殊胜啊，乔达摩尊者...请尊者乔达摩从今日起，记我为皈依终生的优婆塞。"第一
2. 圣下降经

168. ‘‘Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ . Bhagavā etadavoca –

‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha , bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

… ‘Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

… ‘Kāmesumicchācārassa kho pāpako vipāko…pe… kāmesumicchācārā paccorohati.

… ‘Musāvādassa kho pāpako vipāko…pe… musāvādā paccorohati.

… ‘Pisuṇāya vācāya kho pāpako vipāko…pe… pisuṇāya vācāya paccorohati.

… ‘Pharusāya vācāya kho pāpako vipāko…pe… pharusāya vācāya paccorohati.

… ‘Samphappalāpassa kho pāpako vipāko…pe… samphappalāpā paccorohati.

… ‘Abhijjhāya kho pāpako vipāko…pe… abhijjhāya paccorohati.

… ‘Byāpādassa kho pāpako vipāko…pe… byāpādā paccorohati.

‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī’’ti. Dutiyaṃ.

3. Saṅgāravasuttaṃ

169.[a. ni. 10.117] Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

‘‘Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra’’nti? ‘‘Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. tatiyaṃ;

4. Orimasuttaṃ



168. "诸比丘，我将为你们说圣下降。谛听，善思作意，我当说法。""是的，世尊。"那些比丘回答世尊。世尊如是说：
"诸比丘，什么是圣下降？在此，诸比丘，圣弟子如是思维：'杀生确实有恶报，现世及来世皆然。'他如是思维已，舍弃杀生；从杀生下降。
...'偷盗确实有恶报，现世及来世皆然。'他如是思维已，舍弃偷盗；从偷盗下降。
...'邪淫确实有恶报...从邪淫下降。
...'妄语确实有恶报...从妄语下降。
...'离间语确实有恶报...从离间语下降。
...'粗恶语确实有恶报...从粗恶语下降。
...'绮语确实有恶报...从绮语下降。
...'贪欲确实有恶报...从贪欲下降。
...'嗔恚确实有恶报...从嗔恚下降。
诸比丘，什么是圣下降？在此，诸比丘，圣弟子如是思维：'邪见确实有恶报，现世及来世皆然。'他如是思维已，舍弃邪见；从邪见下降。诸比丘，这称为圣下降。"第二
3. 僧伽罗婆经
169. 于是，僧伽罗婆婆罗门来诣世尊之处。来已，与世尊互相问候。寒暄叙旧已，坐于一旁。坐于一旁的僧伽罗婆婆罗门对世尊如是说：
"乔达摩尊者，什么是此岸，什么是彼岸？""婆罗门，杀生是此岸，离杀生是彼岸。婆罗门，偷盗是此岸，离偷盗是彼岸。邪淫是此岸，离邪淫是彼岸。妄语是此岸，离妄语是彼岸。离间语是此岸，离离间语是彼岸。粗恶语是此岸，离粗恶语是彼岸。绮语是此岸，离绮语是彼岸。贪欲是此岸，无贪是彼岸。嗔恚是此岸，无嗔是彼岸。邪见是此岸，正见是彼岸。婆罗门，这是此岸，这是彼岸。"
"人间能到达彼岸者，
其数实在少之又少；
其余这些众生辈，
只在此岸来回奔走。
正法宣说善说时，
随法而行依法者；
彼等必定到彼岸，
越过难度死魔界。
智者应当舍黑法，
修习清净白净法；
从家趣向无家时，
寻求独处实为难。
于彼独处生喜乐，
舍欲无所系著者；
智者应当自净化，
去除一切心垢染。
正觉支分善修习，
心意圆满善开发；
不取不著乐舍离，
漏尽光明般涅槃。"第三
4. 此岸经

170. ‘‘Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha…pe… katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. catutthaṃ;

5. Paṭhamaadhammasuttaṃ

171.[a. ni. 10.113] ‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

‘‘Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

‘‘Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

‘‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Pañcamaṃ.

6. Dutiyaadhammasuttaṃ



170. "诸比丘，我将为你们说此岸与彼岸。谛听...诸比丘，什么是此岸，什么是彼岸？诸比丘，杀生是此岸，离杀生是彼岸。偷盗是此岸，离偷盗是彼岸。邪淫是此岸，离邪淫是彼岸。妄语是此岸，离妄语是彼岸。离间语是此岸，离离间语是彼岸。粗恶语是此岸，离粗恶语是彼岸。绮语是此岸，离绮语是彼岸。贪欲是此岸，无贪是彼岸。嗔恚是此岸，无嗔是彼岸。邪见是此岸，正见是彼岸。诸比丘，这是此岸，这是彼岸。"
"人间能到达彼岸者，
其数实在少之又少；
其余这些众生辈，
只在此岸来回奔走。
正法宣说善说时，
随法而行依法者；
彼等必定到彼岸，
越过难度死魔界。
智者应当舍黑法，
修习清净白净法；
从家趣向无家时，
寻求独处实为难。
于彼独处生喜乐，
舍欲无所系著者；
智者应当自净化，
去除一切心垢染。
正觉支分善修习，
心意圆满善开发；
不取不著乐舍离，
漏尽光明般涅槃。"第四
5. 第一非法经
171. "诸比丘，应当了知非法及无义；应当了知正法及有义。了知非法及无义已，了知正法及有义已，应当如法如义而行。
诸比丘，什么是非法及无义？杀生、偷盗、邪淫、妄语、离间语、粗恶语、绮语、贪欲、嗔恚、邪见——诸比丘，这称为非法及无义。
诸比丘，什么是正法及有义？离杀生、离偷盗、离邪淫、离妄语、离离间语、离粗恶语、离绮语、无贪、无嗔、正见——诸比丘，这称为正法及有义。
'诸比丘，应当了知非法及无义；应当了知正法及有义。了知非法及无义已，了知正法及有义已，应当如法如义而行。'这是依此而说。"第五
6. 第二非法经
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''Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
''Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pāṇātipātā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca adinnādānā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca kāmesumicchācārā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca musāvādā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇavācāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pisuṇāya vācāya veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusavācāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pharusāya vācāya veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca samphappalāpā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca anabhijjhāpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Byāpādo, bhikkhave, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca abyāpādapaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
''Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho.
'''Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca; adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba'nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta''nti. chaṭṭhaṃ.
Paṭhamapāpadhammātisuttaṃ

172. ‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’’ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

‘‘Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti.

‘‘Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

‘‘Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno’’ti.

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya. Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (sī.), maññeyyātha (ka.)]. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.


172. "诸比丘，应当了知非法与正法；应当了知无义与有义。了知非法与正法已，了知无义与有义已，应当如法如义而行。"世尊说此已。善逝说此已，从座起，入精舍。
此时，当世尊离去不久，那些比丘想到："友众，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——'诸比丘，应当了知非法与正法；应当了知无义与有义。了知非法与正法已，了知无义与有义已，应当如法如义而行。'谁能详细分别世尊略说而未详细分别之义呢？"
此时，那些比丘想到："尊者摩诃迦旃延既受导师赞誉，又受有智的同梵行者尊重。尊者摩诃迦旃延能够详细分别世尊略说而未详细分别之义。我们何不往诣尊者摩诃迦旃延处；往诣已，请问尊者摩诃迦旃延此义。尊者摩诃迦旃延如何回答，我们就如何受持。"
于是，那些比丘往诣尊者摩诃迦旃延处。往诣已，与尊者摩诃迦旃延互相问候。寒暄叙旧已，坐于一旁。坐于一旁的那些比丘对尊者摩诃迦旃延如是说：
"友迦旃延，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——'诸比丘，应当了知非法与正法；应当了知无义与有义。了知非法与正法已，了知无义与有义已，应当如法如义而行。'
友众，当世尊离去不久，我们想到：'友众，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——诸比丘，应当了知...应当如法如义而行。谁能详细分别世尊略说而未详细分别之义呢？'
友众，我们想到：'尊者摩诃迦旃延既受导师赞誉，又受有智的同梵行者尊重。尊者摩诃迦旃延能够详细分别世尊略说而未详细分别之义。我们何不往诣尊者摩诃迦旃延处；往诣已，请问尊者摩诃迦旃延此义。尊者摩诃迦旃延如何回答，我们就如何受持。'愿尊者摩诃迦旃延为我们分别解说。"
"友众，譬如有人求实木，寻求实木，遍求实木，对着一棵具有实木的大树立在那里，越过根部，越过树干，认为应在枝叶间寻求实木。诸具寿面对导师时，越过世尊，认为应当向我们请问此义，正是如此。友众，世尊知者见者，是眼、是智、是法、是梵，是说者、是宣说者、是义的引导者、是甘露的施与者、是法主、是如来。那正是你们应当往诣世尊请问此义的时候。世尊如何回答，你们就应当如何受持。"


‘‘Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’’ti.

‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, āvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Athāyasmā mahākaccāno etadavoca –

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.

‘‘Katamo, cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? ‘‘Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Adinnādānaṃ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti , ayaṃ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Samphappalāpo , āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.


"友迦旃延，确实，世尊知者见者，是眼、是智、是法、是梵，是说者、是宣说者、是义的引导者、是甘露的施与者、是法主、是如来。那正是我们应当往诣世尊请问此义的时候。世尊如何回答，我们就应当如何受持。然而尊者摩诃迦旃延既受导师赞誉，又受有智的同梵行者尊重。尊者摩诃迦旃延能够详细分别世尊略说而未详细分别之义。愿尊者摩诃迦旃延慈悲为我们分别解说。"
"那么，友众，谛听，善思作意，我当说法。""是的，友。"那些比丘回答尊者摩诃迦旃延。尊者摩诃迦旃延如是说：
"友众，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——'诸比丘，应当了知非法...应当如法而行。'
友众，什么是非法？什么是正法？什么是无义？什么是有义？友众，杀生是非法；离杀生是正法；因杀生而生起诸多恶不善法，这是无义；因离杀生而诸多善法圆满修习，这是有义。
友众，偷盗是非法；离偷盗是正法；因偷盗而生起诸多恶不善法，这是无义；因离偷盗而诸多善法圆满修习，这是有义。
友众，邪淫是非法；离邪淫是正法；因邪淫而生起诸多恶不善法，这是无义；因离邪淫而诸多善法圆满修习，这是有义。
友众，妄语是非法；离妄语是正法；因妄语而生起诸多恶不善法，这是无义；因离妄语而诸多善法圆满修习，这是有义。
友众，离间语是非法；离离间语是正法；因离间语而生起诸多恶不善法，这是无义；因离离间语而诸多善法圆满修习，这是有义。
友众，粗恶语是非法；离粗恶语是正法；因粗恶语而生起诸多恶不善法，这是无义；因离粗恶语而诸多善法圆满修习，这是有义。
友众，绮语是非法；离绮语是正法；因绮语而生起诸多恶不善法，这是无义；因离绮语而诸多善法圆满修习，这是有义。
友众，贪欲是非法；无贪是正法；因贪欲而生起诸多恶不善法，这是无义；因无贪而诸多善法圆满修习，这是有义。
友众，嗔恚是非法；无嗔是正法；因嗔恚而生起诸多恶不善法，这是无义；因无嗔而诸多善法圆满修习，这是有义。
友众，邪见是非法；正见是正法；因邪见而生起诸多恶不善法，这是无义；因正见而诸多善法圆满修习，这是有义。
友众，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——'诸比丘，应当了知非法...应当如法而行。'我如是理解世尊略说而未详细分别之义的详细含义。友众，如果你们愿意，可以往诣世尊请问此义。世尊如何回答，你们就应当如何受持。"


‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.

‘‘Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

‘‘Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti.

‘‘Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto’’ti.

‘‘Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā’’ti. Chaṭṭhaṃ.

7. Tatiyaadhammasuttaṃ

173. ‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo… kāmesumicchācāro, bhikkhave , adhammo; kāmesumicchācārā veramaṇī dhammo… musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo… pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo… pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo… samphappalāpo, bhikkhave , adhammo; samphappalāpā veramaṇī dhammo… abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo… byāpādo, bhikkhave, adhammo; abyāpādo dhammo….

‘‘Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Sattamaṃ.

8. Kammanidānasuttaṃ



"是的，友。"那些比丘随喜赞叹尊者摩诃迦旃延所说，从座起，往诣世尊处。往诣已，礼敬世尊，坐于一旁。坐于一旁的那些比丘对世尊如是说：
"世尊，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——'诸比丘，应当了知非法...应当如法而行。'
世尊，当世尊离去不久，我们想到：'友众，世尊为我们略说此义，未详细分别其义，即从座起，入精舍——诸比丘，应当了知非法...应当如法而行。谁能详细分别世尊略说而未详细分别之义呢？'
世尊，我们想到：'尊者摩诃迦旃延既受导师赞誉，又受有智的同梵行者尊重。尊者摩诃迦旃延能够详细分别世尊略说而未详细分别之义。我们何不往诣尊者摩诃迦旃延处；往诣已，请问尊者摩诃迦旃延此义。尊者摩诃迦旃延如何回答，我们就如何受持。'
于是，世尊，我们往诣尊者摩诃迦旃延处；往诣已，请问了尊者摩诃迦旃延此义。世尊，尊者摩诃迦旃延以这些文字、这些句子、这些语词为我们很好地分别了其义。"
"善哉！善哉！诸比丘！摩诃迦旃延是智者。诸比丘，摩诃迦旃延具大智慧。诸比丘，如果你们问我这个义，我也会如摩诃迦旃延所说那样回答。这就是其义。你们应当如是受持。"第六
7. 第三非法经
173. "诸比丘，应当了知非法与正法；应当了知无义与有义。了知非法与正法已，了知无义与有义已，应当如法如义而行。
诸比丘，什么是非法？什么是正法？什么是无义？什么是有义？诸比丘，杀生是非法；离杀生是正法；因杀生而生起诸多恶不善法，这是无义；因离杀生而诸多善法圆满修习，这是有义。
诸比丘，偷盗是非法；离偷盗是正法...诸比丘，邪淫是非法；离邪淫是正法...诸比丘，妄语是非法；离妄语是正法...诸比丘，离间语是非法；离离间语是正法...诸比丘，粗恶语是非法；离粗恶语是正法...诸比丘，绮语是非法；离绮语是正法...诸比丘，贪欲是非法；无贪是正法...诸比丘，嗔恚是非法；无嗔是正法...
诸比丘，邪见是非法；正见是正法；因邪见而生起诸多恶不善法，这是无义；因正见而诸多善法圆满修习，这是有义。
'诸比丘，应当了知非法与正法；应当了知无义与有义。了知非法与正法已，了知无义与有义已，应当如法如义而行。'这是依此而说。"第七
8. 业因经

174. ‘‘Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Adinnādānampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Abhijjhampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

‘‘Micchādiṭṭhimpāhaṃ, bhikkhave , tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo’’ti. Aṭṭhamaṃ.

9. Parikkamanasuttaṃ

175. ‘‘Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti. Pisuṇavācassa , bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti. Byāpannacittassa [byāpādassa (sī. pī. ka.), byāpannassa (syā.)], bhikkhave, abyāpādo parikkamanaṃ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti. Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano’’ti. Navamaṃ.

10. Cundasuttaṃ

176. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ [campāyaṃ (ka. sī.) dī. ni. 

174. "诸比丘，我说杀生有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说偷盗有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说邪淫有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说妄语有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说离间语有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说粗恶语有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说绮语有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说贪欲有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说嗔恚有三种：由贪所引起的、由嗔所引起的、由痴所引起的。
诸比丘，我说邪见有三种：由贪所引起的、由嗔所引起的、由痴所引起的。如是，诸比丘，贪是业因的生起，嗔是业因的生起，痴是业因的生起。贪尽则业因灭尽，嗔尽则业因灭尽，痴尽则业因灭尽。"第八
9. 遍行经
175. "诸比丘，此法是有遍行的，此法非无遍行的。诸比丘，如何此法是有遍行的，此法非无遍行的？诸比丘，对于杀生者，离杀生是遍行。诸比丘，对于偷盗者，离偷盗是遍行。诸比丘，对于邪淫者，离邪淫是遍行。诸比丘，对于妄语者，离妄语是遍行。诸比丘，对于离间语者，离离间语是遍行。诸比丘，对于粗恶语者，离粗恶语是遍行。诸比丘，对于绮语者，离绮语是遍行。诸比丘，对于贪欲者，无贪是遍行。诸比丘，对于嗔恚心者，无嗔是遍行。诸比丘，对于邪见者，正见是遍行。诸比丘，如是此法是有遍行的，此法非无遍行的。"第九
10. 纯陀经
176. 如是我闻。一时，世尊住在波婆（现在北印度比哈尔邦）

2.189 passitabbaṃ] viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca – ‘‘kassa no tvaṃ, cunda, soceyyāni rocesī’’ti? ‘‘Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā [sevālamālakā (sī. syā. pī.)] aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.

‘‘Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī’’ti? ‘‘Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ [sāvake (syā. ka.)] evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, kālasseva [sakālasseva (syā.)] uṭṭhahantova [uṭṭhahanto (syā.), vuṭṭhahantova (pī. ka.)] sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.

‘‘Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī’’ti.

‘‘Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca –

‘‘Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti; catubbidhaṃ vācāya asoceyyaṃ hoti; tividhaṃ manasā asoceyyaṃ hoti.

‘‘Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti? ‘‘Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu [pāṇabhūtesu (ka.)].

‘‘Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

‘‘Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā [natthi sī. syā. pī. potthakesu] bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā [natthi sī. syā. pī. potthakesu] dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.

‘‘Kathañca , cunda, catubbidhaṃ vācāya asoceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi], so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti; apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi]. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

‘‘Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedātā (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

‘‘Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.


住在纯陀铁匠子的芒果园中。于是，纯陀铁匠子来诣世尊处。来已，礼敬世尊，坐于一旁。世尊对坐于一旁的纯陀铁匠子如是说："纯陀，你喜欢谁的清净法？""世尊，西方的婆罗门，他们持水瓶、戴海藻花环、事火、入水，制定清净法；我喜欢他们的清净法。"
"纯陀，西方的婆罗门，他们持水瓶、戴海藻花环、事火、入水，如何制定清净法？""世尊，在此，西方的婆罗门，他们持水瓶、戴海藻花环、事火、入水。他们如是教导弟子：'来吧，善男子，清晨从床上起来时应触摸大地；若不触摸大地，应触摸新鲜的牛粪；若不触摸新鲜的牛粪，应触摸青草；若不触摸青草，应事奉火；若不事奉火，应合掌礼敬太阳；若不合掌礼敬太阳，应一日三次入水。'世尊，西方的婆罗门，他们持水瓶、戴海藻花环、事火、入水，如是制定清净法；我喜欢他们的清净法。"
"纯陀，西方的婆罗门，他们持水瓶、戴海藻花环、事火、入水，所制定的清净法是一回事，而在圣者律中的清净法又是另一回事。""世尊，那么在圣者律中，清净法如何？世尊，请为我说法，说明在圣者律中清净法如何。"
"那么，纯陀，谛听，善思作意，我当说法。""是的，世尊。"纯陀铁匠子回答世尊。世尊如是说：
"纯陀，身有三种不清净，语有四种不清净，意有三种不清净。
纯陀，如何是身三种不清净？纯陀，在此，某人是杀生者，残忍、手沾鲜血，习惯于杀害打击，对一切生命无慈悲心。
是偷盗者。凡属他人所有的财物资具，无论在村中或林中，未经给予而以盗心取之。
是邪淫者。与受母亲守护、父亲守护、兄弟守护、姊妹守护、亲属守护、族姓守护、法所守护，有夫主，有处罚，乃至以花鬘许配者，与如是女人行淫。纯陀，如是身有三种不清净。
纯陀，如何是语四种不清净？纯陀，在此，某人是妄语者。无论在公堂、集会、亲属中、团体中、或王族中，被传唤作证问道：'来，善男子，你知道什么就说什么。'他不知而说'我知道'，知道而说'我不知道'，不见而说'我见到'，见到而说'我不见'。如是为了自己、为了他人、或为了些微利益而故意说妄语。
是离间语者。从这里听来告诉那里以离间这些人，从那里听来告诉这里以离间那些人。如是分裂和合者，助成分裂，喜欢分党，乐于分党，欢喜分党，说能造成分党的话。
是粗恶语者。说粗鄙、粗糙、刺耳、伤害他人、近于忿怒、不导向定的话。


‘‘Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti.

‘‘Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā [abhijjhitā (ka.) ma. ni. 1.440 passitabbaṃ] hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

‘‘Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti [mā vā ahesuṃ iti vā ti (sī. pī. ka.)].

‘‘Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ [natthettha pāṭhabhedo] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti.

‘‘Ime kho, cunda, dasa akusalakammapathā [akusalā kammapathā (?)]. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.

‘‘Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

‘‘Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

‘‘Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.

‘‘Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.

‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva [asucicceva (syā.)] honti asucikaraṇā ca.

‘‘Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā [yā ca (ka.)] panaññāpi kāci duggatiyo [duggati hoti (syā. ka.)].

‘‘Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.

‘‘Kathaṃ , cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

‘‘Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ [taṃ nādinnaṃ (ka. sī., ma. ni. 

"是绮语者，不合时说、不真实说、无义说、非法说、非律说；说无价值、不合时、无根据、无节制、无关利益的话。纯陀，如是语有四种不清净。
纯陀，如何是意三种不清净？纯陀，在此，某人是贪欲者。对他人所有的财物资具起贪欲——'啊，但愿他人所有的成为我的。'
是嗔恚心者，怀有邪恶意图——'愿这些众生被杀、被缚、被断绝、被灭亡、不再存在。'
是邪见者，持颠倒见解——'无布施，无供养，无祭祀，无善恶业的果报，无此世，无他世，无母，无父，无化生众生，世间无沙门、婆罗门正行、正道，以自己证知现证此世他世而宣说者。'纯陀，如是意有三种不清净。
纯陀，这些就是十不善业道。纯陀，具足这十不善业道者，即使清晨从床上起来触摸大地，他也是不清净的；即使不触摸大地，他也是不清净的。
即使触摸新鲜的牛粪，他也是不清净的；即使不触摸新鲜的牛粪，他也是不清净的。
即使触摸青草，他也是不清净的；即使不触摸青草，他也是不清净的。
即使事奉火，他也是不清净的；即使不事奉火，他也是不清净的。
即使合掌礼敬太阳，他也是不清净的；即使不合掌礼敬太阳，他也是不清净的。
即使一日三次入水，他也是不清净的；即使不一日三次入水，他也是不清净的。这是什么原因？纯陀，这十不善业道本身就是不清净的，也使人不清净。
纯陀，由于具足这十不善业道，地狱显现，畜生道显现，饿鬼界显现，以及其他任何恶趣显现。
纯陀，身有三种清净，语有四种清净，意有三种清净。
纯陀，如何是身三种清净？纯陀，在此，某人舍离杀生，远离杀生，放下棒杖，放下刀剑，有惭愧心，有慈悲心，住于对一切生命的利益同情。
舍离偷盗，远离偷盗。凡属他人所有的财物资具，无论在村中或林中，不会未经给予而取。

1.441)] theyyasaṅkhātaṃ ādātā hoti.

‘‘Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.

‘‘Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

‘‘Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā 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. Evaṃ kho, cunda , catubbidhaṃ vācāya soceyyaṃ hoti.

‘‘Kathañca , cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

‘‘Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu [idaṃ padaṃ sī. syā. pī. potthakesu natthi, tathā ma. ni. 1.441] abyāpajjā, anīghā sukhī attānaṃ pariharantū’ti.

‘‘Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.

‘‘Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.

‘‘Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

‘‘Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

‘‘Aggiṃ cepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.

‘‘Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati , suciyeva hoti.

‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

‘‘Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo’’ti [sugati hotīti (syā.), sugati hoti (ka.)].

Evaṃ vutte cundo kammāraputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

11. Jāṇussoṇisuttaṃ



舍离邪淫，远离邪淫。对受母亲守护、父亲守护、兄弟守护、姊妹守护、亲属守护、族姓守护、法所守护，有夫主，有处罚，乃至以花鬘许配者，不与如是女人行淫。纯陀，如是身有三种清净。
纯陀，如何是语四种清净？纯陀，在此，某人舍离妄语，远离妄语。无论在公堂、集会、亲属中、团体中、或王族中，被传唤作证问道：'来，善男子，你知道什么就说什么。'他不知则说'不知道'，知道则说'知道'，不见则说'不见'，见到则说'见到'。如是不为了自己、不为了他人、不为了些微利益而故意说妄语。
舍离离间语，远离离间语。不从这里听来告诉那里以离间这些人，不从那里听来告诉这里以离间那些人。如是调解分裂者，增进和合，喜欢和合，乐于和合，欢喜和合，说能造成和合的话。
舍离粗恶语，远离粗恶语。说温和、悦耳、可爱、入心、优雅、众人喜欢、众人欢喜的话。
舍离绮语，远离绮语，合时说、真实说、有义说、法说、律说；说有价值、合时、有根据、有节制、有关利益的话。纯陀，如是语有四种清净。
纯陀，如何是意三种清净？纯陀，在此，某人是无贪者。对他人所有的财物资具不起贪欲——'啊，但愿他人所有的成为我的。'
是无嗔恚心者，无邪恶意图——'愿这些众生无怨、无恼、无苦，保持快乐。'
是正见者，不持颠倒见解——'有布施，有供养，有祭祀，有善恶业的果报，有此世，有他世，有母，有父，有化生众生，世间有沙门、婆罗门正行、正道，以自己证知现证此世他世而宣说者。'纯陀，如是意有三种清净。
纯陀，这些就是十善业道。纯陀，具足这十善业道者，即使清晨从床上起来触摸大地，他也是清净的；即使不触摸大地，他也是清净的。
即使触摸新鲜的牛粪，他也是清净的；即使不触摸新鲜的牛粪，他也是清净的。
即使触摸青草，他也是清净的；即使不触摸青草，他也是清净的。
即使事奉火，他也是清净的；即使不事奉火，他也是清净的。
即使合掌礼敬太阳，他也是清净的；即使不合掌礼敬太阳，他也是清净的。
即使一日三次入水，他也是清净的；即使不一日三次入水，他也是清净的。这是什么原因？纯陀，这十善业道本身就是清净的，也使人清净。
纯陀，由于具足这十善业道，天神显现，人类显现，以及其他任何善趣显现。"
如是说已，纯陀铁匠子对世尊说："殊胜，世尊...请世尊记持我从今日起终生归依为优婆塞。"第十
11. 生漏婆罗门经

177. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

‘‘Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma – ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati; kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī’’ti? ‘‘Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne’’ti.

‘‘Katamaṃ pana, bho [katamañca pana bho (sī. pī.) katamaṃ (syā.)] gotama, ṭhānaṃ, katamaṃ aṭṭhāna’’nti? ‘‘Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi [idaṃ (syā.)] kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā [mittā vā amaccā vā ñātī vā sālohitā vā (sī. pī.)], tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī’’ti.

‘‘Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī’’ti.

‘‘Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.

‘‘Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī’’ti? ‘‘Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa [mālāgandhavilepanassa nānālaṅkārassa (ka.)].


177. 于是，生漏婆罗门来诣世尊处。来已，与世尊互相问候。寒暄叙旧已，坐于一旁。坐于一旁的生漏婆罗门对世尊如是说：
"乔达摩先生，我们是所谓的婆罗门。我们布施，做祭祀——'愿此布施利益已逝的亲族血亲，愿已逝的亲族血亲受用此布施。'乔达摩先生，那布施是否利益已逝的亲族血亲？那些已逝的亲族血亲是否受用那布施？""婆罗门，在适当处则有利益，在不适当处则无利益。"
"乔达摩先生，什么是适当处？什么是不适当处？""婆罗门，在此，某人是杀生者，是偷盗者，是邪淫者，是妄语者，是离间语者，是粗恶语者，是绮语者，是贪欲者，是嗔恚心者，是邪见者。他身坏命终后生于地狱。他以地狱众生的食物维生，以此而住。婆罗门，这是不适当处，处于此处者，那布施不能利益。
再者，婆罗门，某人是杀生者...乃至...是邪见者。他身坏命终后生于畜生道。他以畜生众生的食物维生，以此而住。婆罗门，这也是不适当处，处于此处者，那布施不能利益。
再者，婆罗门，某人远离杀生，远离偷盗，远离邪淫，远离妄语，远离离间语，远离粗恶语，远离绮语，是无贪者，是无嗔恚心者，是正见者。他身坏命终后生于人间。他以人类的食物维生，以此而住。婆罗门，这也是不适当处，处于此处者，那布施不能利益。
再者，婆罗门，某人远离杀生...乃至...是正见者。他身坏命终后生于天界。他以天神的食物维生，以此而住。婆罗门，这也是不适当处，处于此处者，那布施不能利益。
再者，婆罗门，某人是杀生者...乃至...是邪见者。他身坏命终后生于饿鬼界。他以饿鬼界众生的食物维生，以此而住，或由此世的亲友、血亲所施与的，以此而维生，以此而住。婆罗门，这是适当处，处于此处者，那布施能利益。"
"乔达摩先生，如果那已逝的亲族血亲没有生于那处，谁受用那布施？""婆罗门，其他已逝的亲族血亲生于那处者，他们受用那布施。"
"乔达摩先生，如果那已逝的亲族血亲没有生于那处，其他已逝的亲族血亲也没有生于那处，谁受用那布施？""婆罗门，这是不可能、没有机会的，即在这长久时间里，那处会空无已逝的亲族血亲。而且，婆罗门，施主也不无果报。"
"乔达摩先生是否也说在不适当处布施有结果？""婆罗门，我也说在不适当处布施有结果。在此，婆罗门，某人是杀生者，是偷盗者，是邪淫者，是妄语者，是离间语者，是粗恶语者，是绮语者，是贪欲者，是嗔恚心者，是邪见者；他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明。他身坏命终后生于象的伴侣中。他在那里得到食物、饮料、花鬘、各种装饰。


‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati…pe… gunnaṃ sahabyataṃ upapajjati…pe… kukkurānaṃ sahabyataṃ upapajjati [‘‘kukkurānaṃ sahabyataṃ upapajjatī’’ti ayaṃ vāro kesuci sīhaḷapotthakesu na dissatīti iṅgalisapotthake adholipi. taṃ dasavāragaṇanāya sameti]. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātī…pe. … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

‘‘Idha pana, brāhmaṇa , ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi anipphalo’’ti. ‘‘Evametaṃ, brāhmaṇa [evametaṃ brāhmaṇa evametaṃ brāhmaṇa (sī. syā.)], dāyakopi hi, brāhmaṇa, anipphalo’’ti.

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Ekādasamaṃ.


"婆罗门，因为他在此是杀生者、偷盗者、邪淫者、妄语者、离间语者、粗恶语者、绮语者、贪欲者、嗔恚心者、邪见者，所以他身坏命终后生于象的伴侣中。因为他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明，所以他在那里得到食物、饮料、花鬘、各种装饰。
再者，婆罗门，某人是杀生者...乃至...是邪见者。他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明。他身坏命终后生于马的伴侣中...乃至...生于牛的伴侣中...乃至...生于狗的伴侣中。他在那里得到食物、饮料、花鬘、各种装饰。
婆罗门，因为他在此是杀生者...乃至...是邪见者，所以他身坏命终后生于狗的伴侣中。因为他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明，所以他在那里得到食物、饮料、花鬘、各种装饰。
再者，婆罗门，某人远离杀生...乃至...是正见者。他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明。他身坏命终后生于人间。他在那里得到人间五种欲乐。
婆罗门，因为他在此远离杀生...乃至...是正见者，所以他身坏命终后生于人间。因为他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明，所以他在那里得到人间五种欲乐。
再者，婆罗门，某人远离杀生...乃至...是正见者。他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明。他身坏命终后生于天界。他在那里得到天界五种欲乐。
婆罗门，因为他在此远离杀生...乃至...是正见者，所以他身坏命终后生于天界。因为他布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂油、卧具、住处、灯明，所以他在那里得到天界五种欲乐。而且，婆罗门，施主也不无果报。"
"乔达摩先生，真是稀有！乔达摩先生，真是未曾有！足以布施，足以做祭祀，因为施主也不无果报。""婆罗门，正是如此，正是如此。婆罗门，施主确实不无果报。"
"殊胜，乔达摩先生！殊胜，乔达摩先生！...请乔达摩先生记持我从今日起终生归依为优婆塞。"第十一


Jāṇussoṇivaggo [yamakavaggo (ka.)] dutiyo.

第二品 生漏品


