1. Brahmajālasuttaṃ1. 梵网经
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Dīghanikāyo · 长部
Sīlakkhandhavaggapāḷi · 戒蕴品部
1. Brahmajālasuttaṃ1. 梵网经
Paribbājakakathā游方者论
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.
如是我闻。一时，世尊在王舍城与那烂陀之间的大路上行走，与大比库僧团——约五百位比库同行。游方者须卑也在王舍城与那烂陀之间的大路上行走，与弟子青年婆罗门梵授同行。其时，游方者须卑以种种方式毁谤佛陀，毁谤法，毁谤僧团；而游方者须卑的弟子青年婆罗门梵授则以种种方式赞叹佛陀，赞叹法，赞叹僧团。如是，此师徒二人各持相反之论，紧随世尊及比库僧团之后而行。
§2
Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
尔时，世尊与比库僧团一起前往庵婆罗园的王家旅舍住宿一夜。游方者须卑也与弟子青年婆罗门梵授一起前往庵婆罗园的王家旅舍住宿一夜。在那里，游方者须卑也以种种方式毁谤佛陀，毁谤法，毁谤僧团；而游方者须卑的弟子青年婆罗门梵授则以种种方式赞叹佛陀，赞叹法，赞叹僧团。如是，此师徒二人各持相反之论而住。
§3
Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’’ti.
尔时，众多比库于夜后分起身，在圆形讲堂集坐聚会，生起如是议论：「不可思议啊，贤友！希有啊，贤友！世尊——知者、见者、阿拉汉、正等觉者——对众生种种不同之意乐善知善见。此游方者须卑以种种方式毁谤佛陀，毁谤法，毁谤僧团；而游方者须卑的弟子青年婆罗门梵授则以种种方式赞叹佛陀，赞叹法，赞叹僧团。如是，此师徒二人各持相反之论，紧随世尊及比库僧团之后而行。」
§4
Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.
尔时，世尊了知比库们的此议论后，前往圆形讲堂；到达后，在已铺设的座位上坐下。坐下后，世尊对比库们说：「比库们，你们现在坐在一起议论什么？你们之间中断了什么话题？」如是说已，那些比库对世尊说：「尊者，我们在夜后分起身，在圆形讲堂集坐聚会，生起如是议论：『不可思议啊，贤友！希有啊，贤友！世尊——知者、见者、阿拉汉、正等觉者——对众生种种不同之意乐善知善见。此游方者须卑以种种方式毁谤佛陀，毁谤法，毁谤僧团；而游方者须卑的弟子青年婆罗门梵授则以种种方式赞叹佛陀，赞叹法，赞叹僧团。如是，此师徒二人各持相反之论，紧随世尊及比库僧团之后而行。』尊者，我们之间中断的话题就是这个，然后世尊就到了。」
§5
‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave , pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ – ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.
「比库们，若他人毁谤我，或毁谤法，或毁谤僧团，对此你们不应生起愤恨、不满、心中不悦。比库们，若他人毁谤我，或毁谤法，或毁谤僧团，对此若你们愤怒或不满，那对你们自身就是障碍。比库们，若他人毁谤我，或毁谤法，或毁谤僧团，对此若你们愤怒或不满，你们是否能辨别他人所说的是善说还是恶说呢？」「不能，尊者。」「比库们，若他人毁谤我，或毁谤法，或毁谤僧团，对此你们应就不实之处如实地反驳：『这是不实的，这是不真的，这在我们中不存在，在我们中找不到。』」
§6
‘‘Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ – ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.
「比库们，若他人赞叹我，或赞叹法，或赞叹僧团，对此你们不应生起欢喜、喜悦、心中的得意。比库们，若他人赞叹我，或赞叹法，或赞叹僧团，对此若你们欢喜、愉悦、得意，那对你们自身就是障碍。比库们，若他人赞叹我，或赞叹法，或赞叹僧团，对此你们应就真实之处如实地认可：『这是真实的，这是确实的，这在我们中存在，在我们中可以找到。』」
Cūḷasīlaṃ小戒
§7
‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?
「然而，比库们，凡夫赞叹如来时所说的，只是少量的、微小的、仅属于戒的事。比库们，什么是凡夫赞叹如来时所说的少量的、微小的、仅属于戒的事呢？」
§8
‘‘‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离杀生，远离杀生，放下刀杖，有惭有愧，对一切有情怀有慈悲而住。』——比库们，凡夫赞叹如来时会如此说。
‘‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离不与取，远离不与取，取所与之物，期待所与之物，以不盗之清净自我而住。』——比库们，凡夫赞叹如来时会如此说。
‘‘‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离非梵行，行梵行，远离淫欲——世俗之法。』——比库们，凡夫赞叹如来时会如此说。
§9
‘‘‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离妄语，远离妄语，说真实语，可信赖，可依靠，不欺骗世间。』——比库们，凡夫赞叹如来时会如此说。
‘‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, 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’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离离间语，远离离间语，不从此处听来告诉那处以破坏这些人，也不从那处听来告诉这些人以破坏那些人。如是和合已分裂者，促进已和合者，喜好和合，乐于和合，欢喜和合，说促进和合之语。』——比库们，凡夫赞叹如来时会如此说。
‘‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离粗恶语，远离粗恶语，凡是柔和、悦耳、可爱、入心、文雅、众人喜爱、众人可意之语，说如此之语。』——比库们，凡夫赞叹如来时会如此说。
‘‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’nti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『沙门果德玛舍离杂秽语，远离杂秽语，适时而说，如实而说，说有义之语，说法之语，说律之语，说有价值之语，适时而说，有理据，有节制，与义利相应。』——比库们，凡夫赞叹如来时会如此说。
§10
‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave…pe….
『沙门果德玛远离损伤种子类和植物类。』——比库们如此……略……
‘‘‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā….
「『沙门果德玛日中一食，夜间不食，远离非时食。……」
Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo….
『沙门果德玛远离观看跳舞、歌唱、音乐、表演。……」
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….
『沙门果德玛远离佩戴花鬘、涂香料、化妆、装饰。……」
Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….
『沙门果德玛远离高广大床。……」
Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受金银。……」
Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受生谷物。……」
Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受生肉。……」
Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受妇女、少女。……」
Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受男女奴仆。……」
Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受山羊和绵羊。……」
Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受鸡和猪。……」
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受象、牛、马、骡。……」
Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….
『沙门果德玛远离接受田地和宅地。……」
Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….
『沙门果德玛远离从事使者和传信的差使。……」
Kayavikkayā paṭivirato samaṇo gotamo….
『沙门果德玛远离买卖。……」
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….
『沙门果德玛远离欺秤、伪币、假尺。……」
Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo….
『沙门果德玛远离贿赂、欺骗、诈伪、奸诈。……」
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『沙门果德玛远离伤害、杀戮、捆缚、拦路抢劫、劫掠、暴力。』——比库们，凡夫赞叹如来时会如此说。
Cūḷasīlaṃ niṭṭhitaṃ. · 小戒完
Majjhimasīlaṃ中戒
§11
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事损伤种子类和植物类的行为，即根种子、茎种子、节种子、枝种子、第五种子种子；沙门果德玛远离如此损伤种子类和植物类的行为。』——比库们，凡夫赞叹如来时会如此说。
§12
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti , seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事储藏受用的行为，即储藏食物、储藏饮料、储藏衣物、储藏车乘、储藏卧具、储藏香料、储藏美味；沙门果德玛远离如此储藏受用的行为。』——比库们，凡夫赞叹如来时会如此说。
§13
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事观看表演的行为，即跳舞、歌唱、音乐、戏剧、说书、击掌、铜钹鼓乐、魔术、铃鼓、旃陀罗、竹竿戏、洗衣戏、象斗、马斗、水牛斗、牡牛斗、山羊斗、公羊斗、鸡斗、鹌鹑斗、棍斗、拳斗、摔跤、模拟战、列兵、阅兵；沙门果德玛远离如此观看表演的行为。』——比库们，凡夫赞叹如来时会如此说。
§14
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事赌博和放逸处的行为，即八目棋、十目棋、空中棋、跳格棋、取子棋、骰子、击棍、手棋、球戏、吹叶笛、小犁戏、翻筋斗、风车戏、量具戏、车戏、弓戏、猜字、猜意、模仿残疾；沙门果德玛远离如此赌博和放逸处的行为。』——比库们，凡夫赞叹如来时会如此说。
§15
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事使用高广大床的行为，即长椅、床榻、长毛覆盖物、彩色覆盖物、白色覆盖物、绣花覆盖物、棉絮覆盖物、毛织覆盖物、单面有毛的覆盖物、镶宝石的丝绸、丝绸、大地毯、象鞍毯、马鞍毯、车鞍毯、羚羊皮缝制的覆盖物、最上等的迦达利鹿皮覆盖物、有华盖的以及两端有红枕的；沙门果德玛远离如此使用高广大床的行为。』——比库们，凡夫赞叹如来时会如此说。
§16
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事装饰打扮的行为，即涂身、按摩、沐浴、搓揉、镜子、眼药、花鬘香料涂脂、面粉、面膏、手镯、髻饰、手杖、药筒、剑、伞、彩鞋、头巾、宝珠、拂尘、白衣、长流苏衣；沙门果德玛远离如此装饰打扮的行为。』——比库们，凡夫赞叹如来时会如此说。
§17
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事畜生论的行为，即论国王、论盗贼、论大臣、论军队、论恐怖、论战争、论食物、论饮料、论衣服、论卧具、论花鬘、论香料、论亲族、论车乘、论村庄、论城镇、论都市、论国家、论妇女、论英雄、论街巷、论井边、论已故亡者、论种种事、论世界起源、论海洋起源、论如是有无；沙门果德玛远离如此畜生论的行为。』——比库们，凡夫赞叹如来时会如此说。
§18
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事诤论的行为，即「你不了解此法律，我了解此法律」、「你怎能了解此法律」、「你的修行是错误的，我的修行是正确的」、「我的是相应的，你的是不相应的」、「应先说的你后说，应后说的你先说」、「你所熟思的已被推翻」、「你的论点已被破斥，你已被折服」、「去吧，为解脱论点而努力，若能则自解脱」；沙门果德玛远离如此诤论的行为。』——比库们，凡夫赞叹如来时会如此说。
§19
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ ‘‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却从事使者传信的差使，即为国王、大臣、刹帝利、婆罗门、居士、青年等传话：「去那里，来这里，带这个去，从那里带这个来」；沙门果德玛远离如此使者传信的差使。』——比库们，凡夫赞叹如来时会如此说。
§20
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却成为欺诳者、饶舌者、占相者、以利求利者；沙门果德玛远离如此欺诳饶舌的行为。』——比库们，凡夫赞叹如来时会如此说。
Majjhimasīlaṃ niṭṭhitaṃ. · 中戒完
Mahāsīlaṃ大戒
§21
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即占卜肢体相、占卜征兆、占卜天象、占卜梦兆、占卜身体特征、占卜鼠咬痕、火供、勺供、壳供、糠供、米供、酥供、油供、口供、血供、肢体明、宅地明、刹帝利明、尸婆明、鬼神明、地明、蛇明、毒明、蝎明、鼠明、鸟明、乌鸦明、命数预言、防箭咒、解兽语；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§22
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即宝石相、衣服相、手杖相、刀剑相、剑相、箭相、弓相、武器相、妇女相、男子相、少年相、少女相、男仆相、女仆相、象相、马相、水牛相、公牛相、牛相、山羊相、公羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§23
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即预言国王将出征、国王将不出征、本国国王将进军、外国国王将退军、外国国王将进军、本国国王将退军、本国国王将胜利、外国国王将失败、外国国王将胜利、本国国王将失败、如此此人将胜、此人将败；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§24
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即预言将有月蚀、将有日蚀、将有星蚀、日月将循正道、日月将偏离正道、星宿将循正道、星宿将偏离正道、将有流星坠落、将有天火、将有地震、将有天鼓、日月星辰将有升落明暗之变化、月蚀将有如此果报、日蚀将有如此果报、星蚀将有如此果报、日月循正道将有如此果报、日月偏离正道将有如此果报、星宿循正道将有如此果报、星宿偏离正道将有如此果报、流星坠落将有如此果报、天火将有如此果报、地震将有如此果报、天鼓将有如此果报、日月星辰升落明暗将有如此果报；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§25
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即预言将有好雨、将有坏雨、将有丰收、将有饥荒、将有安稳、将有恐怖、将有疾病、将有健康、计算、会计、算术、诗歌、顺世论；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§26
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即安排结婚、安排离婚、择定吉日、选择凶日、催债、借贷、行好运法、行坏运法、堕胎术、缚舌术、锁颚术、手咒术、颚咒术、耳咒术、镜占、少女占、天神占、日崇拜、大（梵天）崇拜、吐火术、呼唤吉祥女神；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
§27
‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「『正如某些尊敬的沙门、婆罗门食用以信心布施的食物，却以如此畜生明邪命而活，即安抚仪式、许愿仪式、鬼神仪式、土地仪式、增长仪式、衰退仪式、宅地仪式、宅地净化、漱口、沐浴、献供、催吐、净下、上净、头净、耳油、眼药、鼻药、涂眼药、涂油眼药、眼科、外科、儿科、根药的给予、药草的解药；沙门果德玛远离如此畜生明邪命的行为。』——比库们，凡夫赞叹如来时会如此说。
‘‘Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
「比库们，这就是凡夫赞叹如来时所说的少量的、微小的、仅属于戒的事。」
Mahāsīlaṃ niṭṭhitaṃ. · 大戒完
Pubbantakappikā前际论者
§28
‘‘Atthi , bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?
「比库们，还有其他甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。比库们，什么是那些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说呢？」
§29
‘‘Santi , bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?
「比库们，有些沙门、婆罗门是前际论者，持前际随见，关于前际宣说种种不同的论点，以十八种根据。那些尊敬的沙门、婆罗门依据什么、基于什么而成为前际论者，持前际随见，关于前际以十八种根据宣说种种不同的论点呢？」
Sassatavādo常住论
§30
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
「比库们，有些沙门、婆罗门是常住论者，以四种根据施设我和世间是常住的。那些尊敬的沙门、婆罗门依据什么、基于什么而成为常住论者，以四种根据施设我和世间是常住的呢？」
§31
‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte ( ) 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 anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
「比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。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、无数百生、无数千生、无数百千生——『在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。』如此，他忆念种种前世及其相状和详情。
‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
他如此说：『我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。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、无数百生、无数千生、无数百千生——在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。如此，我忆念种种前世及其相状和详情。以此我了知我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。』比库们，这是第一种根据，某些沙门、婆罗门依此、基于此而成为常住论者，施设我和世间是常住的。
§32
‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
第二种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为常住论者，施设我和世间是常住的呢？比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。即一个坏劫成劫、二个坏劫成劫、三个坏劫成劫、四个坏劫成劫、五个坏劫成劫、十个坏劫成劫——『在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。』如此，他忆念种种前世及其相状和详情。
‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
他如此说：『我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。即一个坏劫成劫、二个坏劫成劫、三个坏劫成劫、四个坏劫成劫、五个坏劫成劫、十个坏劫成劫——在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。如此，我忆念种种前世及其相状和详情。以此我了知我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。』比库们，这是第二种根据，某些沙门、婆罗门依此、基于此而成为常住论者，施设我和世间是常住的。
§33
‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
第三种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为常住论者，施设我和世间是常住的呢？比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。即十个坏劫成劫、二十个坏劫成劫、三十个坏劫成劫、四十个坏劫成劫——『在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。』如此，他忆念种种前世及其相状和详情。
‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
他如此说：『我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念种种前世。即十个坏劫成劫、二十个坏劫成劫、三十个坏劫成劫、四十个坏劫成劫——在那里我有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在另一处出生；在那里我又有如此之名、如此之姓、如此之容色、如此之食物、如此之苦乐感受、如此之寿命。从那里死后，在此处出生。如此，我忆念种种前世及其相状和详情。以此我了知我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。』比库们，这是第三种根据，某些沙门、婆罗门依此、基于此而成为常住论者，施设我和世间是常住的。
§34
‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti . Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
第四种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为常住论者，施设我和世间是常住的呢？比库们，在此，有某位沙门或婆罗门是推论者、审察者。他以推论所得、审察所随顺、自己所领悟的如此说：『我和世间是常住的，不生育的、如山顶般稳固的、如柱般坚立的；而那些众生流转、轮回、死去、再生，但始终常住如此。』比库们，这是第四种根据，某些沙门、婆罗门依此、基于此而成为常住论者，施设我和世间是常住的。
§35
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
「比库们，这些沙门、婆罗门以四种根据成为常住论者，施设我和世间是常住的。比库们，凡是那些沙门或婆罗门成为常住论者，施设我和世间是常住的，他们全都以这四种根据，或其中之一；除此之外，没有其他的。」
§36
‘‘Tayidaṃ , bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
「比库们，如来了知：『这些见处如此被执取，如此被执著，将有如此的趣向，将有如此的来生。』如来了知此，也了知比此更殊胜的，而且不执著于那了知。不执著故，他内心自证寂灭。如实了知受的集起、灭没、味著、过患和出离后，比库们，如来无取而解脱。」
§37
‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，正是这些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。」
Paṭhamabhāṇavāro. · 第一诵品
Ekaccasassatavādo一分常住论
§38
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
「比库们，有些沙门、婆罗门是半常住论者，以四种根据施设我和世间一部分是常住的，一部分是无常的。那些尊敬的沙门、婆罗门依据什么、基于什么而成为半常住论者，以四种根据施设我和世间一部分是常住的，一部分是无常的呢？」
§39
‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
「比库们，有一个时候，经过很长很长的时间，此世间坏灭。世间坏灭时，大多数众生转生到光音天。他们在那里以意所成、以喜为食、自身发光、飞行于空中、住于光辉之中，长久地住很长很长的时间。」
§40
‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
「比库们，有一个时候，经过很长很长的时间，此世间成立。世间成立时，空的梵天宫殿出现。尔时，某一众生因寿尽或福尽，从光音天死后，转生到空的梵天宫殿。他在那里以意所成、以喜为食、自身发光、飞行于空中、住于光辉之中，长久地住很长很长的时间。」
§41
‘‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – ‘aho vata aññepi sattā itthattaṃ āgaccheyyu’nti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
「那位众生在那里独自住了很长时间后，生起不满和焦虑：『啊，愿其他众生也来到此处！』尔时，其他众生也因寿尽或福尽，从光音天死后，转生到梵天宫殿，成为那位众生的伴侣。他们在那里也以意所成、以喜为食、自身发光、飞行于空中、住于光辉之中，长久地住很长很长的时间。」
§42
‘‘Tatra , bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti – ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyu’’nti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.
「比库们，在那里，最先转生的那位众生如此想：『我是梵天、大梵天、征服者、不可被征服者、遍见者、自在者、主宰者、创造者、化作者、最胜者、支配者、自在者、已生和将生众生之父。这些众生是被我所造的。为什么呢？因为我先前曾有此念——啊，愿其他众生也来到此处！如此，我的心愿，这些众生就来到了此处。』」
‘‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.
「那些后来转生的众生们也如此想：『这位尊者是梵天、大梵天、征服者、不可被征服者、遍见者、自在者、主宰者、创造者、化作者、最胜者、支配者、自在者、已生和将生众生之父。我们是被这位尊者梵天所造的。为什么呢？因为我们见到他先在此处转生，而我们是后来转生的。』」
§43
‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
「比库们，在那里，最先转生的那位众生寿命更长、容色更好、威势更大。而那些后来转生的众生则寿命较短、容色较差、威势较小。」
§44
‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussarati.
「比库们，有这样的可能：某位众生从那个（梵天）界死后来到此世间。来到此世间后，从在家出家为出家人。出家后，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念那前世，但不能忆念比那更久远的。」
‘‘So evamāha – ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
他如此说：『那位尊者梵天、大梵天、征服者、不可被征服者、遍见者、自在者、主宰者、创造者、化作者、最胜者、支配者、自在者、已生和将生众生之父——我们被那位尊者梵天所造——他是常住的、坚固的、永恒的、不变易法、将永恒如此地存在。而我们被那位尊者梵天所造的这些众生，我们是无常的、不坚固的、短命的、有死灭法的、来到此世间的。』比库们，这是第一种根据，某些沙门、婆罗门依此、基于此而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的。
§45
‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati . Satiyā sammosā te devā tamhā kāyā cavanti.
第二种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的呢？比库们，有一类名为戏忘天的天神，他们过度沉溺于嬉笑游戏享乐中。由于过度沉溺于嬉笑游戏享乐中，他们的正念散失。由于正念的散失，那些天神从那个界死去。
§46
‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
「比库们，有这样的可能：某位众生从那个界死后来到此世间。来到此世间后，从在家出家为出家人。出家后，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念那前世，但不能忆念比那更久远的。」
‘‘So evamāha – ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti . Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
他如此说：『那些尊者天神们不是戏忘天的，他们不过度沉溺于嬉笑游戏享乐中。因为不过度沉溺于嬉笑游戏享乐中，他们的正念不散失。由于正念不散失，那些天神不从那个界死去；他们是常住的、坚固的、永恒的、不变易法的，将永恒如此地存在。而我们曾是戏忘天的，我们过度沉溺于嬉笑游戏享乐中。由于我们过度沉溺于嬉笑游戏享乐中，正念散失。由于正念的散失，我们如此从那个界死去——无常的、不坚固的、短命的、有死灭法的、来到此世间的。』比库们，这是第二种根据，某些沙门、婆罗门依此、基于此而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的。
§47
‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā . Te devā tamhā kāyā cavanti.
第三种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的呢？比库们，有一类名为意败坏天的天神，他们过度地彼此嫉妒。由于过度地彼此嫉妒，他们彼此心生嗔恚。由于彼此心生嗔恚，他们身疲心倦。那些天神从那个界死去。
§48
‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
「比库们，有这样的可能：某位众生从那个界死后来到此世间。来到此世间后，从在家出家为出家人。出家后，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念那前世，但不能忆念比那更久远的。」
‘‘So evamāha – ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti . Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
他如此说：『那些尊者天神们不是意败坏天的，他们不过度地彼此嫉妒。因为不过度地彼此嫉妒，他们彼此不心生嗔恚。由于彼此不心生嗔恚，他们身不疲心不倦。那些天神不从那个界死去；他们是常住的、坚固的、永恒的、不变易法的，将永恒如此地存在。而我们曾是意败坏天的，我们过度地彼此嫉妒。由于过度地彼此嫉妒，我们彼此心生嗔恚。由于彼此心生嗔恚，我们身疲心倦。我们如此从那个界死去——无常的、不坚固的、短命的、有死灭法的、来到此世间的。』比库们，这是第三种根据，某些沙门、婆罗门依此、基于此而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的。
§49
‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
第四种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的呢？比库们，在此，有某位沙门或婆罗门是推论者、审察者。他以推论所得、审察所随顺、自己所领悟的如此说：『所谓眼、耳、鼻、舌、身——此我是无常的、不坚固的、非永恒的、变易法的。而所谓心、或意、或识——此我是常住的、坚固的、永恒的、不变易法的，将永恒如此地存在。』比库们，这是第四种根据，某些沙门、婆罗门依此、基于此而成为半常住论者，施设我和世间一部分是常住的，一部分是无常的。
§50
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
「比库们，这些沙门、婆罗门以四种根据成为半常住论者，施设我和世间一部分是常住的，一部分是无常的。比库们，凡是那些沙门或婆罗门成为半常住论者，施设我和世间一部分是常住的，一部分是无常的，他们全都以这四种根据，或其中之一；除此之外，没有其他的。」
§51
‘‘Tayidaṃ , bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
「比库们，如来了知：『这些见处如此被执取，如此被执著，将有如此的趣向，将有如此的来生。』如来了知此，也了知比此更殊胜的，而且不执著于那了知。不执著故，他内心自证寂灭。如实了知受的集起、灭没、味著、过患和出离后，比库们，如来无取而解脱。」
§52
‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，正是这些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。」
Antānantavādo有边无边论
§53
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?
「比库们，有些沙门、婆罗门是有边无边论者，以四种根据施设世间是有边或无边的。那些尊敬的沙门、婆罗门依据什么、基于什么而成为有边无边论者，以四种根据施设世间是有边或无边的呢？」
§54
‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.
「比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间有边想。」
‘‘So evamāha – ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
他如此说：『此世间是有边的、是有限的。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间有边想。以此我了知此世间是有边的、是有限的。』比库们，这是第一种根据，某些沙门、婆罗门依此、基于此而成为有边无边论者，施设世间是有边或无边的。
§55
‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.
第二种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为有边无边论者，施设世间是有边或无边的呢？比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间无边想。
‘‘So evamāha – ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi , yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
他如此说：『此世间是无边的、是无限的。那些沙门、婆罗门说「此世间是有边的、是有限的」，他们说的是妄语。此世间是无边的、是无限的。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间无边想。以此我了知此世间是无边的、是无限的。』比库们，这是第二种根据，某些沙门、婆罗门依此、基于此而成为有边无边论者，施设世间是有边或无边的。
§56
‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.
第三种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为有边无边论者，施设世间是有边或无边的呢？比库们，在此，有某位沙门或婆罗门，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间上下有边想、横向无边想。
‘‘So evamāha – ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
他如此说：『此世间既是有边的又是无边的。那些沙门、婆罗门说「此世间是有边的、是有限的」，他们说的是妄语。那些沙门、婆罗门说「此世间是无边的、是无限的」，他们说的也是妄语。此世间既是有边的又是无边的。为什么呢？因为我依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心住于世间上下有边想、横向无边想。以此我了知此世间既是有边的又是无边的。』比库们，这是第三种根据，某些沙门、婆罗门依此、基于此而成为有边无边论者，施设世间是有边或无边的。
§57
‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ca ayaṃ loko ananto cā’’ti, tesampi musā. Nevāyaṃ loko antavā , na panānanto’ti. Idaṃ, bhikkhave , catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
第四种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为有边无边论者，施设世间是有边或无边的呢？比库们，在此，有某位沙门或婆罗门是推论者、审察者。他以推论所得、审察所随顺、自己所领悟的如此说：『此世间既非有边亦非无边。那些沙门、婆罗门说「此世间是有边的、是有限的」，他们说的是妄语。那些沙门、婆罗门说「此世间是无边的、是无限的」，他们说的也是妄语。那些沙门、婆罗门说「此世间既是有边的又是无边的」，他们说的也是妄语。此世间既非有边亦非无边。』比库们，这是第四种根据，某些沙门、婆罗门依此、基于此而成为有边无边论者，施设世间是有边或无边的。
§58
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
「比库们，这些沙门、婆罗门以四种根据成为有边无边论者，施设世间是有边或无边的。比库们，凡是那些沙门或婆罗门成为有边无边论者，施设世间是有边或无边的，他们全都以这四种根据，或其中之一；除此之外，没有其他的。」
§59
‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
「比库们，如来了知：『这些见处如此被执取，如此被执著，将有如此的趣向，将有如此的来生。』如来了知此，也了知比此更殊胜的，而且不执著于那了知。不执著故，他内心自证寂灭。如实了知受的集起、灭没、味著、过患和出离后，比库们，如来无取而解脱。」
§60
‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，正是这些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。」
Amarāvikkhepavādo诡辩论
§61
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?
「比库们，有些沙门、婆罗门是诡辩论者，被问到各种问题时，以四种根据诉诸诡辩、语词闪烁。那些尊敬的沙门、婆罗门依据什么、基于什么而成为诡辩论者，被问到各种问题时，以四种根据诉诸诡辩、语词闪烁呢？」
§62
‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘idaṃ kusala’nti vā byākareyyaṃ, ‘idaṃ akusala’nti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā , so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
「比库们，在此，有某位沙门或婆罗门不如实了知『这是善』，不如实了知『这是不善』。他如此想：『我不如实了知「这是善」，不如实了知「这是不善」。若我不如实了知「这是善」、不如实了知「这是不善」，而宣称「这是善」或宣称「这是不善」，那就会成为我的妄语。若成为我的妄语，那就会成为我的苦恼。若成为我的苦恼，那就会成为我的障碍。』如是，他因怖畏妄语、厌恶妄语，不宣称「这是善」，也不宣称「这是不善」，被问到各种问题时，诉诸诡辩、语词闪烁——『我不说如此，我也不说如彼，我不说不同，我不说不是，我也不说非不是。』比库们，这是第一种根据，某些沙门、婆罗门依此、基于此而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁。
§63
‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’nti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
第二种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁呢？比库们，在此，有某位沙门或婆罗门不如实了知『这是善』，不如实了知『这是不善』。他如此想：『我不如实了知「这是善」，不如实了知「这是不善」。若我不如实了知「这是善」、不如实了知「这是不善」，而宣称「这是善」或宣称「这是不善」，对此我会生起欲、贪、嗔、恚。若我生起欲、贪、嗔、恚，那就会成为我的取著。若成为我的取著，那就会成为我的苦恼。若成为我的苦恼，那就会成为我的障碍。』如是，他因怖畏取著、厌恶取著，不宣称「这是善」，也不宣称「这是不善」，被问到各种问题时，诉诸诡辩、语词闪烁——『我不说如此，我也不说如彼，我不说不同，我不说不是，我也不说非不是。』比库们，这是第二种根据，某些沙门、婆罗门依此、基于此而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁。
§64
‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’’nti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
第三种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁呢？比库们，在此，有某位沙门或婆罗门不如实了知『这是善』，不如实了知『这是不善』。他如此想：『我不如实了知「这是善」，不如实了知「这是不善」。若我不如实了知「这是善」、不如实了知「这是不善」，而宣称「这是善」或宣称「这是不善」。有智慧的沙门、婆罗门，精细、善于论辩、如同能劈发丝般，他们以智慧破斥各种见而行走。他们可能会追问我、逼问我、诘问我。他们若追问我、逼问我、诘问我，我可能无法应对。若我无法应对，那就会成为我的苦恼。若成为我的苦恼，那就会成为我的障碍。』如是，他因怖畏追问、厌恶追问，不宣称「这是善」，也不宣称「这是不善」，被问到各种问题时，诉诸诡辩、语词闪烁——『我不说如此，我也不说如彼，我不说不同，我不说不是，我也不说非不是。』比库们，这是第三种根据，某些沙门、婆罗门依此、基于此而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁。
§65
‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko…pe… ‘atthi ca natthi ca paro loko…pe… ‘nevatthi na natthi paro loko…pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā…pe… ‘atthi ca natthi ca sattā opapātikā…pe… ‘nevatthi na natthi sattā opapātikā…pe… ‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘hoti tathāgato paraṃ maraṇā…pe… ‘na hoti tathāgato paraṃ maraṇā…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
第四种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁呢？比库们，在此，有某位沙门或婆罗门是愚钝的、痴暗的。他因愚钝、痴暗，被问到各种问题时，诉诸诡辩、语词闪烁——若你问我『有他世吗？』，若我认为有他世，我就会向你宣称『有他世』。但『我不说如此，我也不说如彼，我不说不同，我不说不是，我也不说非不是。』『没有他世吗？』……略……『既有又没有他世吗？』……略……『既非有也非没有他世吗？』……略……『有化生众生吗？』……略……『没有化生众生吗？』……略……『既有又没有化生众生吗？』……略……『既非有也非没有化生众生吗？』……略……『善恶业有果报吗？』……略……『善恶业没有果报吗？』……略……『善恶业既有又没有果报吗？』……略……『善恶业既非有也非没有果报吗？』……略……『如来死后存在吗？』……略……『如来死后不存在吗？』……略……『如来死后既存在又不存在吗？』……略……若你问我『如来死后既非存在也非不存在吗？』，若我认为如来死后既非存在也非不存在，我就会向你宣称『如来死后既非存在也非不存在』。但『我不说如此，我也不说如彼，我不说不同，我不说不是，我也不说非不是。』比库们，这是第四种根据，某些沙门、婆罗门依此、基于此而成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁。
§66
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ , sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以四种根据成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁。比库们，凡是那些沙门或婆罗门成为诡辩论者，被问到各种问题时，诉诸诡辩、语词闪烁，他们全都以这四种根据，或其中之一；除此之外，没有其他的……略……对此那些如实正确地赞叹如来者会如此说。」
Adhiccasamuppannavādo无因生论
§67
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?
「比库们，有些沙门、婆罗门是无因生论者，以两种根据施设我和世间是无因而生的。那些尊敬的沙门、婆罗门依据什么、基于什么而成为无因生论者，以两种根据施设我和世间是无因而生的呢？」
§68
‘‘Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha – ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
「比库们，有一类名为无想众生的天神。当想生起时，那些天神从那个界死去。比库们，有这样的可能：某位众生从那个界死后来到此世间。来到此世间后，从在家出家为出家人。出家后，依精勤、依努力、依修习、依不放逸、依正作意，证得如此的心定，以此定心忆念想的生起，但不能忆念比那更久远的。他如此说：『我和世间是无因而生的。为什么呢？因为我先前不存在，现在从不存在而变成存在的了。』比库们，这是第一种根据，某些沙门、婆罗门依此、基于此而成为无因生论者，施设我和世间是无因而生的。」
§69
‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
第二种，那些尊敬的沙门、婆罗门依据什么、基于什么而成为无因生论者，施设我和世间是无因而生的呢？比库们，在此，有某位沙门或婆罗门是推论者、审察者。他以推论所得、审察所随顺、自己所领悟的如此说：『我和世间是无因而生的。』比库们，这是第二种根据，某些沙门、婆罗门依此、基于此而成为无因生论者，施设我和世间是无因而生的。
§70
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以两种根据成为无因生论者，施设我和世间是无因而生的。比库们，凡是那些沙门或婆罗门成为无因生论者，施设我和世间是无因而生的，他们全都以这两种根据，或其中之一；除此之外，没有其他的……略……对此那些如实正确地赞叹如来者会如此说。」
§71
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.
「比库们，这些沙门、婆罗门是前际论者，持前际随见，关于前际以十八种根据宣说种种不同的论点。比库们，凡是那些沙门或婆罗门是前际论者，持前际随见，关于前际宣说种种不同的论点，他们全都以这十八种根据，或其中之一；除此之外，没有其他的。」
§72
‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
「比库们，如来了知：『这些见处如此被执取，如此被执著，将有如此的趣向，将有如此的来生。』如来了知此，也了知比此更殊胜的，而且不执著于那了知。不执著故，他内心自证寂灭。如实了知受的集起、灭没、味著、过患和出离后，比库们，如来无取而解脱。」
§73
‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti , yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，正是这些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。」
Dutiyabhāṇavāro. · 第二诵品
Aparantakappikā后际论者
§74
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?
「比库们，有些沙门、婆罗门是后际论者，持后际随见，关于后际以四十四种根据宣说种种不同的论点。那些尊敬的沙门、婆罗门依据什么、基于什么而成为后际论者，持后际随见，关于后际以四十四种根据宣说种种不同的论点呢？」
Saññīvādo有想论
§75
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?
「比库们，有些沙门、婆罗门是死后论者、有想论者，以十六种根据施设我死后有想。那些尊敬的沙门、婆罗门依据什么、基于什么而成为死后论者、有想论者，以十六种根据施设我死后有想呢？」
§76
‘‘‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.
他们施设『我死后有色、无病、有想。』他们施设『我死后无色、无病、有想。』他们施设『我死后有色又无色……略……非有色非无色……有边……无边……有边又无边……非有边非无边……一想……种种想……少想……无量想……纯乐……纯苦……苦乐俱有……我死后非苦非乐、无病、有想。』他们如此施设。
§77
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以十六种根据成为死后论者、有想论者，施设我死后有想。比库们，凡是那些沙门或婆罗门成为死后论者、有想论者，施设我死后有想，他们全都以这十六种根据，或其中之一；除此之外，没有其他的……略……对此那些如实正确地赞叹如来者会如此说。」
Asaññīvādo无想论
§78
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
「比库们，有些沙门、婆罗门是死后论者、无想论者，以八种根据施设我死后无想。那些尊敬的沙门、婆罗门依据什么、基于什么而成为死后论者、无想论者，以八种根据施设我死后无想呢？」
§79
‘‘‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.
他们施设『我死后有色、无病、无想。』他们施设『我死后无色、无病、无想。』他们施设『我死后有色又无色……略……非有色非无色……有边……无边……有边又无边……非有边非无边、无病、死后无想。』他们如此施设。
§80
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以八种根据成为死后论者、无想论者，施设我死后无想。比库们，凡是那些沙门或婆罗门成为死后论者、无想论者，施设我死后无想，他们全都以这八种根据，或其中之一；除此之外，没有其他的……略……对此那些如实正确地赞叹如来者会如此说。」
Nevasaññīnāsaññīvādo非想非非想论
§81
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
「比库们，有些沙门、婆罗门是死后论者、非有想非无想论者，以八种根据施设我死后非有想非无想。那些尊敬的沙门、婆罗门依据什么、基于什么而成为死后论者、非有想非无想论者，以八种根据施设我死后非有想非无想呢？」
§82
‘‘‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.
他们施设『我死后有色、无病、非有想非无想。』他们施设『我死后无色……略……有色又无色……非有色非无色……有边……无边……有边又无边……非有边非无边、无病、死后非有想非无想。』他们如此施设。
§83
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以八种根据成为死后论者、非有想非无想论者，施设我死后非有想非无想。比库们，凡是那些沙门或婆罗门成为死后论者、非有想非无想论者，施设我死后非有想非无想，他们全都以这八种根据……略……对此那些如实正确地赞叹如来者会如此说。」
Ucchedavādo断灭论
§84
‘‘Santi , bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?
「比库们，有些沙门、婆罗门是断灭论者，以七种根据施设现有众生的断灭、消亡、非有。那些尊敬的沙门、婆罗门依据什么、基于什么而成为断灭论者，以七种根据施设现有众生的断灭、消亡、非有呢？」
§85
‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
「比库们，在此，有某位沙门或婆罗门如此说、如此见：『先生，此我是有色的、四大所成的、父母所生的，身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。」
§86
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——天界的、有色的、属欲界的、食团食的。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§87
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——天界的、有色的、意所成的、诸根具足。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§88
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho , bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——完全超越色想，灭没有对想，不作意种种想，到达「虚空无边」的空无边处。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§89
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——完全超越空无边处，到达「识无边」的识无边处。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§90
‘‘Tamañño evamāha – ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho , bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——完全超越识无边处，到达「什么都没有」的无所有处。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§91
‘Tamañño evamāha – ‘‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma ‘‘santametaṃ paṇītameta’’nti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就完全被断灭了。先生，还有另一个我——完全超越无所有处，到达「这是寂静的，这是殊胜的」的非想非非想处。你不知道它、不见它，我知道它、见它。先生，那个我在身坏之后即断灭、消亡，死后不存在。先生，至此此我才完全被断灭了。』如此，某些人施设现有众生的断灭、消亡、非有。
§92
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以七种根据成为断灭论者，施设现有众生的断灭、消亡、非有。比库们，凡是那些沙门或婆罗门成为断灭论者，施设现有众生的断灭、消亡、非有，他们全都以这七种根据……略……对此那些如实正确地赞叹如来者会如此说。」
Diṭṭhadhammanibbānavādo现法涅槃论
§93
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?
「比库们，有些沙门、婆罗门是现法涅槃论者，以五种根据施设现有众生的最高现法涅槃。那些尊敬的沙门、婆罗门依据什么、基于什么而成为现法涅槃论者，以五种根据施设现有众生的最高现法涅槃呢？」
§94
‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
「比库们，在此，有某位沙门或婆罗门如此说、如此见：『先生，当此我具足、充满五种欲乐而受用时，先生，至此此我即达到最高的现法涅槃。』如此，某些人施设现有众生的最高现法涅槃。」
§95
‘‘Tamañño evamāha –‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho , bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就达到最高的现法涅槃。为什么呢？先生，诸欲是无常的、苦的、变易法的，由于它们的变易和改变，就会生起愁、悲、苦、忧、恼。先生，当此我远离诸欲，远离不善法，有寻、有伺，具足由远离所生的喜与乐，进入初禅而住时，先生，至此此我即达到最高的现法涅槃。』如此，某些人施设现有众生的最高现法涅槃。
§96
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就达到最高的现法涅槃。为什么呢？其中有寻有伺，因此被说为粗的。先生，当此我寻伺止息，内心清净，心一境性，无寻、无伺，具足由定所生的喜与乐，进入第二禅而住时，先生，至此此我即达到最高的现法涅槃。』如此，某些人施设现有众生的最高现法涅槃。
§97
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就达到最高的现法涅槃。为什么呢？其中有喜的激动、心的兴奋，因此被说为粗的。先生，当此我离喜而住于舍，正念正知，以身感受乐，正如圣者们所说「有舍、有念、住于乐」，进入第三禅而住时，先生，至此此我即达到最高的现法涅槃。』如此，某些人施设现有众生的最高现法涅槃。
§98
‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
另一人如此说：『先生，你所说的那个我确实存在，我不说它不存在；然而，先生，此我并非至此就达到最高的现法涅槃。为什么呢？其中有乐的心理倾向，因此被说为粗的。先生，当此我舍弃乐、舍弃苦，先前的喜和忧已灭没，不苦不乐，具足舍念清净，进入第四禅而住时，先生，至此此我即达到最高的现法涅槃。』如此，某些人施设现有众生的最高现法涅槃。
§99
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以五种根据成为现法涅槃论者，施设现有众生的最高现法涅槃。比库们，凡是那些沙门或婆罗门成为现法涅槃论者，施设现有众生的最高现法涅槃，他们全都以这五种根据……略……对此那些如实正确地赞叹如来者会如此说。」
§100
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，这些沙门、婆罗门以四十四种根据成为后际论者，持后际随见，关于后际宣说种种不同的论点。比库们，凡是那些沙门或婆罗门成为后际论者，持后际随见，关于后际宣说种种不同的论点，他们全都以这四十四种根据……略……对此那些如实正确地赞叹如来者会如此说。」
§101
‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
「比库们，这些沙门、婆罗门是前际论者、后际论者、前际后际论者，持前际后际随见，关于前际后际以六十二种根据宣说种种不同的论点。」
§102
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
「比库们，凡是那些沙门或婆罗门是前际论者、或后际论者、或前际后际论者，持前际后际随见，关于前际后际宣说种种不同的论点，他们全都以这六十二种根据，或其中之一；除此之外，没有其他的。」
§103
‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
「比库们，如来了知：『这些见处如此被执取，如此被执著，将有如此的趣向，将有如此的来生。』如来了知此，也了知比此更殊胜的，而且不执著于那了知。不执著故，他内心自证寂灭。如实了知受的集起、灭没、味著、过患和出离后，比库们，如来无取而解脱。」
§104
‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
「比库们，正是这些甚深、难见、难解、寂静、殊胜、超越推理、微妙、唯智者所能体验之法，是如来自己以证智证悟后而宣说的，对此那些如实正确地赞叹如来者会如此说。」
Paritassitavipphanditavāro惊慌颤动品
§105
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi , tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是常住论者，以四种根据施设我和世间是常住的——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§106
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是半常住论者，以四种根据施设我和世间一部分是常住的，一部分是无常的——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§107
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是有边无边论者，以四种根据施设世间是有边或无边的——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§108
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是诡辩论者，被问到各种问题时，以四种根据诉诸诡辩、语词闪烁——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§109
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是无因生论者，以两种根据施设我和世间是无因而生的——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§110
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是前际论者，持前际随见，关于前际以十八种根据宣说种种不同的论点——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§111
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是死后论者、有想论者，以十六种根据施设我死后有想——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§112
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是死后论者、无想论者，以八种根据施设我死后无想——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§113
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是死后论者、非有想非无想论者，以八种根据施设我死后非有想非无想——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§114
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是断灭论者，以七种根据施设现有众生的断灭、消亡、非有——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§115
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是现法涅槃论者，以五种根据施设现有众生的最高现法涅槃——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§116
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是后际论者，持后际随见，关于后际以四十四种根据宣说种种不同的论点——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
§117
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
「比库们，在那里，那些沙门、婆罗门是前际论者、后际论者、前际后际论者，持前际后际随见，关于前际后际以六十二种根据宣说种种不同的论点——这也是那些尊敬的沙门、婆罗门不知、不见的感受，是渴爱所驱使的颤动和挣扎。」
Phassapaccayāvāro触缘品
§118
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是常住论者，以四种根据施设我和世间是常住的——这也是以触为缘的。」
§119
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是半常住论者，以四种根据施设我和世间一部分是常住的，一部分是无常的——这也是以触为缘的。」
§120
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是有边无边论者，以四种根据施设世间是有边或无边的——这也是以触为缘的。」
§121
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是诡辩论者，被问到各种问题时，以四种根据诉诸诡辩、语词闪烁——这也是以触为缘的。」
§122
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是无因生论者，以两种根据施设我和世间是无因而生的——这也是以触为缘的。」
§123
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是前际论者，持前际随见，关于前际以十八种根据宣说种种不同的论点——这也是以触为缘的。」
§124
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是死后论者、有想论者，以十六种根据施设我死后有想——这也是以触为缘的。」
§125
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是死后论者、无想论者，以八种根据施设我死后无想——这也是以触为缘的。」
§126
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是死后论者、非有想非无想论者，以八种根据施设我死后非有想非无想——这也是以触为缘的。」
§127
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是断灭论者，以七种根据施设现有众生的断灭、消亡、非有——这也是以触为缘的。」
§128
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是现法涅槃论者，以五种根据施设现有众生的最高现法涅槃——这也是以触为缘的。」
§129
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是后际论者，持后际随见，关于后际以四十四种根据宣说种种不同的论点——这也是以触为缘的。」
§130
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
「比库们，在那里，那些沙门、婆罗门是前际论者、后际论者、前际后际论者，持前际后际随见，关于前际后际以六十二种根据宣说种种不同的论点——这也是以触为缘的。」
Netaṃ ṭhānaṃ vijjativāro无此处品
§131
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是常住论者，以四种根据施设我和世间是常住的——他们离开触而能感受，这是须跋的。」
§132
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是半常住论者，以四种根据施设我和世间一部分是常住的，一部分是无常的——他们离开触而能感受，这是须跋的。」
§133
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是有边无边论者，以四种根据施设世间是有边或无边的——他们离开触而能感受，这是须跋的。」
§134
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是诡辩论者，被问到各种问题时，以四种根据诉诸诡辩、语词闪烁——他们离开触而能感受，这是须跋的。」
§135
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是无因生论者，以两种根据施设我和世间是无因而生的——他们离开触而能感受，这是须跋的。」
§136
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是前际论者，持前际随见，关于前际以十八种根据宣说种种不同的论点——他们离开触而能感受，这是须跋的。」
§137
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是死后论者、有想论者，以十六种根据施设我死后有想——他们离开触而能感受，这是须跋的。」
§138
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是死后论者、无想论者，以八种根据施设我死后无想——他们离开触而能感受，这是须跋的。」
§139
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是死后论者、非有想非无想论者，以八种根据施设我死后非有想非无想——他们离开触而能感受，这是须跋的。」
§140
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是断灭论者，以七种根据施设现有众生的断灭、消亡、非有——他们离开触而能感受，这是须跋的。」
§141
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是现法涅槃论者，以五种根据施设现有众生的最高现法涅槃——他们离开触而能感受，这是须跋的。」
§142
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是后际论者，持后际随见，关于后际以四十四种根据宣说种种不同的论点——他们离开触而能感受，这是须跋的。」
§143
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
「比库们，在那里，那些沙门、婆罗门是前际论者、后际论者、前际后际论者，持前际后际随见，关于前际后际以六十二种根据宣说种种不同的论点——他们离开触而能感受，这是须跋的。」
Diṭṭhigatikādhiṭṭhānavaṭṭakathā见处执取轮转论
§144
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
「比库们，在那里，那些沙门、婆罗门是常住论者，以四种根据施设我和世间是常住的；那些沙门、婆罗门是半常住论者……略……那些沙门、婆罗门是有边无边论者……那些沙门、婆罗门是诡辩论者……那些沙门、婆罗门是无因生论者……那些沙门、婆罗门是前际论者……那些沙门、婆罗门是死后论者、有想论者……那些沙门、婆罗门是死后论者、无想论者……那些沙门、婆罗门是死后论者、非有想非无想论者……那些沙门、婆罗门是断灭论者……那些沙门、婆罗门是现法涅槃论者……那些沙门、婆罗门是后际论者……那些沙门、婆罗门是前际论者、后际论者、前际后际论者，持前际后际随见，关于前际后际以六十二种根据宣说种种不同的论点——他们全都以六触处触而感受；以受为缘而有爱，以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘而有老、死、愁、悲、苦、忧、恼生起。」
Vivaṭṭakathādi反轮转论等
§145
‘‘Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.
「比库们，当比库如实了知六触处的集起、灭没、味著、过患和出离时，他了知超越这一切的。」
§146
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
「比库们，凡是那些沙门或婆罗门是前际论者、或后际论者、或前际后际论者，持前际后际随见，关于前际后际宣说种种不同的论点，他们全都在这六十二种根据之网中，在此处浮出时，被包裹在网中而浮出；在此处被围困，在网中被围困而浮出。」
‘‘Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
「比库们，譬如善巧的渔夫或渔夫的弟子，用细目的网覆盖一个小水池。他会如此想：『凡是在这个水池中的任何大鱼，全都被包裹在网中。在此处浮出时被包裹在网中而浮出；在此处被围困，在网中被围困而浮出。』比库们，正是如此，凡是那些沙门或婆罗门是前际论者、或后际论者、或前际后际论者，持前际后际随见，关于前际后际宣说种种不同的论点，他们全都在这六十二种根据之网中，在此处浮出时，被包裹在网中而浮出；在此处被围困，在网中被围困而浮出。」
§147
‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.
「比库们，如来的有引导之身已被切断。只要他的身体存在，天和人就能见到他。身坏后，命终之后，天和人将不再见到他。」
‘‘Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni , sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā’’ti.
「比库们，譬如芒果串从茎处被切断，凡是与茎相连的芒果，都随之而去。比库们，正是如此，如来的有引导之身已被切断。只要他的身体存在，天和人就能见到他。身坏后，命终之后，天和人将不再见到他。」
§148
Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti. Idamavoca bhagavā.
如是说已，尊者阿难对世尊说：「不可思议啊，尊者！希有啊，尊者！尊者，此法门之名为何？」「因此，阿难，你应持此法门为义网，应持此法门为法网，应持此法门为梵网，应持此法门为见网，应持此法门为无上战胜。」世尊如此说。
§149
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.
那些比库对世尊所说欢喜、随喜。而且当此分别论被宣说时，一万个世界震动了。
Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 梵网经完 第一