2. Sāmaññaphalasuttaṃ2. 沙门果经

115 段 · CSCD 巴利原典

Rājāmaccakathā王臣论

§150

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti?

如是我闻。一时，世尊住在王舍城基瓦咖咖马拉跋绩的芒果园中，与大比库僧团一千二百五十位比库同住。当时，韦提希之子马嘎塔国王未生怨，于十五日伍波萨他日——迦底迦月四月圆满月圆之夜，由群臣围绕，坐于上层宫殿的胜处。那时，韦提希之子马嘎塔国王未生怨发此赞叹：「诸君，此明月之夜真是可爱！诸君，此明月之夜真是端严！诸君，此明月之夜真是可观！诸君，此明月之夜真是清净！诸君，此明月之夜真是殊胜！今日我们应去亲近哪一位沙门或婆罗门，使我们的心得以净信？」

§151

Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

如是说已，一位大臣对韦提希之子马嘎塔国王未生怨说：「大王，此布勒纳咖萨巴是僧团的领袖、众人的导师、教团之师，著名有声誉，是外道的创立者，为众人所尊敬，年高久出家、年长而达于暮年。愿大王去亲近布勒纳咖萨巴。大王亲近布勒纳咖萨巴，或能使心得净信。」如是说已，韦提希之子马嘎塔国王未生怨沉默不答。

§152

Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

另一位大臣对韦提希之子马嘎塔国王未生怨说：「大王，此末卡利瞿舍罗是僧团的领袖……愿大王去亲近末卡利瞿舍罗，或能使心得净信。」如是说已，国王沉默不答。

§153

Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

另一位大臣说：「大王，此阿基多鸡舍坎巴拉是僧团的领袖……愿大王去亲近阿基多鸡舍坎巴拉，或能使心得净信。」如是说已，国王沉默不答。

§154

Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

另一位大臣说：「大王，此巴库达咖恰亚那是僧团的领袖……愿大王去亲近巴库达咖恰亚那，或能使心得净信。」如是说已，国王沉默不答。

§155

Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

另一位大臣说：「大王，此萨若贝拉提子是僧团的领袖……愿大王去亲近萨若贝拉提子，或能使心得净信。」如是说已，国王沉默不答。

§156

Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

另一位大臣说：「大王，此尼干陀那塔子是僧团的领袖、众人的导师、教团之师，著名有声誉，是外道的创立者，为众人所尊敬，年高久出家、年长而达于暮年。愿大王去亲近尼干陀那塔子。大王亲近尼干陀那塔子，或能使心得净信。」如是说已，国王沉默不答。

Komārabhaccajīvakakathā王子频婆娑罗基瓦咖论

§157

Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.

当时，基瓦咖咖马拉跋绩沉默地坐在韦提希之子马嘎塔国王未生怨附近。于是韦提希之子马嘎塔国王未生怨对基瓦咖咖马拉跋绩说：「基瓦咖好友，你为何沉默？」「大王，那位世尊、阿拉汉、正等正觉者，与大比库僧团一千二百五十位比库同住我的芒果园中。关于那位世尊，如是善名流布：『彼世尊亦即是阿拉汉、正等正觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。』愿大王去亲近那位世尊。大王亲近世尊，或能使心得净信。」

§158

‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti.

「那么，基瓦咖好友，请备象乘。」「是的，大王。」基瓦咖咖马拉跋绩应诺韦提希之子马嘎塔国王未生怨，令备五百只母象及供国王乘骑的象，然后告知国王：「大王，您的象乘已备好，现在您可以随意出发。」

§159

Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.

于是韦提希之子马嘎塔国王未生怨令五百只母象上各载一女，自己乘上供国王骑的象，以高举的火炬，从王舍城出发，以国王的大威势，向基瓦咖咖马拉跋绩的芒果园行进。

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi ? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti.

于是韦提希之子马嘎塔国王未生怨在接近芒果园时，生起恐惧、惊悚、毛发竖立。怖畏、震悚、毛发竖立的国王对基瓦咖咖马拉跋绩说：「基瓦咖好友，你不是在欺骗我吧？你不是在哄骗我吧？你不是把我交给敌人吧？为何一千二百五十位如此庞大的比库僧团中，竟无一声咳嗽，无一声声响？」

‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi ; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī’’ti.

「大王，勿怕，大王，勿怕！我没有欺骗您，大王；我没有哄骗您，大王；我没有把您交给敌人。前进吧，大王，前进吧，大王！那圆形讲堂中灯火正燃。」

Sāmaññaphalapucchā沙门果问

§160

Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti.

于是韦提希之子马嘎塔国王未生怨驾象行至可行之处，下象步行至圆形讲堂之门。到达后对基瓦咖咖马拉跋绩说：「基瓦咖好友，世尊在哪里？」「此便是世尊，大王；此便是世尊，大王。彼倚中央柱面东而坐，为比库僧团所围绕。」

§161

Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti.

于是韦提希之子马嘎塔国王未生怨走近世尊，走近后立于一边。立于一边的国王观察寂静无声的比库僧团，如观澄净湖水，发出此赞叹：「愿我儿乌达亚跋多童子也具此寂静，如今比库僧团所具之寂静。」「大王，您怀念谁的思念，便来此处吧。」「尊者，乌达亚跋多童子是我所爱的。愿他也具此寂静，如今比库僧团所具之寂静。」

§162

Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā , ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti.

于是韦提希之子马嘎塔国王未生怨礼敬世尊，向比库僧团合掌致意，然后坐于一边。坐于一边的韦提希之子马嘎塔国王未生怨对世尊说：「尊者，若世尊允许我问，我想问世尊一个问题。」「问吧，大王，随您所欲。」

§163

‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti , mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti?

「尊者，正如这些各种技艺行业——即驯象师、驯马师、御车师、弓箭手、旗手、司令、粮草输送者、武士、王子、先锋军官、大象战士、勇士、皮甲战士、奴仆之子、厨子、理发师、浴师、糕点师、花匠、染工、织工、编竹者、陶工、会计、出纳，或其他类似的技艺行业——他们都在现世以技艺的果报维生；他们以此使自己喜乐，使父母喜乐，使妻儿喜乐，使朋友同僚喜乐，在沙门婆罗门中建立殊胜的施舍，是生天之因，受乐果报。尊者，能否如此施设现世可见的沙门果呢？」

§164

‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti ? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti . ‘‘Tena hi, mahārāja, bhāsassū’’ti.

「大王，您可曾以此问题问过其他沙门婆罗门？」「尊者，我曾以此问题问过其他沙门婆罗门。」「他们是如何回答您的？大王，若不为难，请说给我听。」「尊者，对我来说不为难——世尊在此或与世尊相似者在此皆无为难。」「那么，大王，请说。」

Pūraṇakassapavādo布勒纳咖萨巴论

§165

‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往布勒纳咖萨巴处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对布勒纳咖萨巴说：『迦叶先生，正如这些各种技艺行业——即驯象师、驯马师……或其他类似的技艺行业——他们都在现世以技艺的果报维生；他们以此使自己喜乐……是生天之因，受乐果报。迦叶先生，能否如此施设现世可见的沙门果呢？』

§166

‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

「尊者，如是说已，布勒纳咖萨巴对我说：『大王，自作、令作、砍、令砍、煮、令煮，使人忧恼、令人忧恼，使人疲劳、令人疲劳，使人战栗、令人战栗，杀生、不与取、破门行劫、大盗、独家劫掠、拦路打劫、通他人妻、妄语——作此等事无恶。若以利如剃刀之轮将此大地上的众生化作一片肉堆、一堆肉，由此无恶，亦无恶的生起。若沿恒河南岸往来，杀、令杀、砍、令砍、煮、令煮，由此无恶，亦无恶的生起。若沿恒河北岸往来，布施、令施、祭祀、令祭祀，由此无善，亦无善的生起。布施、调御、克制、真实语，均无善，亦无善的生起。』如是，尊者，布勒纳咖萨巴于现世可见的沙门果被问时，以无作论回答我。

‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ .

「尊者，犹如被问芒果而以面包果回答，被问面包果而以芒果回答。如是，尊者，布勒纳咖萨巴于现世可见的沙门果被问时，以无作论回答我。于是我生起此念：『像我这样的人怎能想去呵斥住在自己领地中的沙门或婆罗门呢？』尊者，于是我对布勒纳咖萨巴的话既不欢喜，亦不呵斥。虽不欢喜不呵斥，心怀不悦而不说不悦之语，既不采纳其言，亦不反驳，便从座起身离去。

Makkhaligosālavādo末卡利果萨喇论

§167

‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往末卡利瞿舍罗处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对末卡利瞿舍罗说：『瞿舍罗先生，正如这些各种技艺行业……瞿舍罗先生，能否如此施设现世可见的沙门果呢？』

§168

‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo . Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre , natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

「尊者，如是说已，末卡利瞿舍罗对我说：『大王，众生染污无因无缘，无因无缘众生染污；众生清净无因无缘，无因无缘众生清净。无自作，无他作，无士夫作，无力，无精进，无男子力，无男子勤勇。一切众生、一切有情、一切生类、一切命者，皆无自在、无力、无精进，为命运、境遇、自性所转，于六生类中感受苦乐。此共有一百四十万六千六百种主要的胎生，此外还有五百业、五业、三业、一业、半业，六十二行道，六十二中间劫，六生类，八人地，四十九种活命，四十九种游方者，四十九种龙住处，二十根百，三十地狱百，三十六尘界，七有想胎，七无想胎，七离系胎，七种天，七种人，七种鬼，七湖，七结，七百结，七悬崖，七百悬崖，七梦，七百梦，八万四千大劫——愚者与智者皆须流转轮回其中而尽苦。于此中无：「我将以此戒、禁、苦行或梵行使未成熟之业成熟，或将已成熟之业一一触之而断灭」此事不然。苦乐皆有定量，轮回有极限，无增减，无升降。正如缠绕的线球抛出后必散尽而止，愚者与智者皆须流转轮回后尽苦。』

§169

‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

「尊者，如是末卡利瞿舍罗于现世可见的沙门果被问时，以轮回清净论回答我。尊者，犹如被问芒果而以面包果回答……我便从座起身离去。

Ajitakesakambalavādo阿基德盖萨甘跋喇论

§170

‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往阿基多鸡舍坎巴拉处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对阿基多鸡舍坎巴拉说：『阿基多先生，正如这些各种技艺行业……阿基多先生，能否如此施设现世可见的沙门果呢？』

§171

‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ , natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko , natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.

「尊者，如是说已，阿基多鸡舍坎巴拉对我说：『大王，无布施，无供养，无供奉，无善行恶行业的果异熟，无此世，无他世，无母，无父，无化生有情，世间无行正道、行正行的沙门婆罗门——他们能以自己的证智作证，宣说此世和他世。此人由四大所成；死时地归地界，水归水界，火归火界，风归风界，诸根归入虚空。以担架为第五，四人抬尸前往，其言议至火葬场。骨变灰色，献物成灰。所谓布施，乃愚人所施设。那些主张有论者所言，皆是空虚、妄语、戏论。愚者与智者身坏即断灭、消失，死后不复存在。』

§172

‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

「尊者，如是阿基多鸡舍坎巴拉于现世可见的沙门果被问时，以断灭论回答我。尊者，犹如被问芒果而以面包果回答……我便从座起身离去。

Pakudhakaccāyanavādo巴古达咖吒亚那论

§173

‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往巴库达咖恰亚那处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对巴库达咖恰亚那说：『咖恰亚那先生，正如这些各种技艺行业……咖恰亚那先生，能否如此施设现世可见的沙门果呢？』

§174

‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti , na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.

「尊者，如是说已，巴库达咖恰亚那对我说：『大王，此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。何为七？地身、水身、火身、风身、乐、苦及第七命——此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。其中无杀者亦无令杀者、无闻者亦无令闻者、无知者亦无令知者。若有人以利刃斩首，亦无人夺去任何命，利刃只是穿过七身之间的空隙而已。』

§175

‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

「尊者，如是巴库达咖恰亚那于现世可见的沙门果被问时，以答非所问而回答。尊者，犹如被问芒果而以面包果回答……我便从座起身离去。

Nigaṇṭhanāṭaputtavādo尼干陀若提子论

§176

‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往尼干陀那塔子处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对尼干陀那塔子说：『阿奇韦萨那先生，正如这些各种技艺行业……阿奇韦萨那先生，能否如此施设现世可见的沙门果呢？』

§177

‘‘Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti . Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.

「尊者，如是说已，尼干陀那塔子对我说：『大王，此处尼干陀被四种防护所防护。大王，尼干陀如何被四种防护所防护呢？大王，此处尼干陀遮止一切水，禁用一切水，除去一切水，为一切水所覆。大王，如是尼干陀被四种防护所防护。大王，既然尼干陀如是被四种防护所防护；大王，此被称为尼干陀之「已至者、已自制者、已住立者」。』

§178

‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti . So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

「尊者，如是尼干陀那塔子于现世可见的沙门果被问时，以四种防护回答我。尊者，犹如被问芒果而以面包果回答……我便从座起身离去。

Sañcayabelaṭṭhaputtavādo散泽耶贝拉提子论

§179

‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，有一次我前往萨若贝拉提子处；到后与他互相问候，寒暄已过，便坐于一边。坐于一边后，尊者，我对萨若贝拉提子说：『萨若先生，正如这些各种技艺行业……萨若先生，能否如此施设现世可见的沙门果呢？』

§180

‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. 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 maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

「尊者，如是说已，萨若贝拉提子对我说：『若你问我「有他世否？」，若我认为「有他世」，我便答你「有他世」。但我不如是说，也不如彼说，也不另说，也不说否，也不说非否。无他世……有他世且无他世……非有他世非无他世……有化生有情……无化生有情……有且无化生有情……非有非无化生有情……有善恶业的果异熟……无善恶业的果异熟……有且无善恶业的果异熟……非有非无善恶业的果异熟……如来死后存在……如来死后不存在……如来死后存在且不存在……如来死后既非存在亦非不存在——若你问我此问题，若我认为「如来死后既非存在亦非不存在」，我便答你「如来死后既非存在亦非不存在」。但我不如是说，也不如彼说，也不另说，也不说否，也不说非否。』

§181

‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

「尊者，如是萨若贝拉提子于现世可见的沙门果被问时，以诡辩论回答我。尊者，犹如被问芒果而以面包果回答……我生起此念：『此人于这些沙门婆罗门中最愚钝、最迷惑。于现世可见的沙门果被问时，怎能以诡辩论回答？』……我便从座起身离去。

Paṭhamasandiṭṭhikasāmaññaphalaṃ第一现见沙门果

§182

‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me , bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

「尊者，我今亦问世尊——正如这些各种技艺行业——即驯象师、驯马师、御车师、弓箭手、旗手、司令、粮草输送者、武士、王子、先锋军官、大象战士、勇士、皮甲战士、奴仆之子、厨子、理发师、浴师、糕点师、花匠、染工、织工、编竹者、陶工、会计、出纳，或其他类似的技艺行业——他们都在现世以技艺的果报维生；他们以此使自己喜乐，使父母喜乐，使妻儿喜乐，使朋友同僚喜乐，在沙门婆罗门中建立殊胜的施舍，是生天之因，受乐果报。尊者，能否如此施设现世可见的沙门果呢？」

§183

‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako . Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?

「能，大王。那么，大王，我先在此反问您，请随您所宜回答。大王，您意如何？假设有一人是您的奴仆雇工，早起晚睡、唯命是从、善做您所喜之事、言语可爱、察言观色的。他这样想：『奇哉！希有！福德的去处，福德的果报。此韦提希之子马嘎塔国王未生怨是人，我亦是人。此韦提希之子马嘎塔国王未生怨具足受用五种欲乐，宛如天人。我却是他的奴仆雇工，早起晚睡、唯命是从、善做他所喜之事、言语可爱、察言观色。让我也作些福德吧。何不剃除须发，披袈裟衣，从家出家而为无家。』他于后时剃除须发，披袈裟衣，从家出家而为无家。如此出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。若您的那些人对您如此报告：『陛下您应知，您那位奴仆雇工——早起晚睡、唯命是从、善做您所喜之事、言语可爱、察言观色者——陛下，他已剃除须发，披袈裟衣，从家出家而为无家。他如是出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。』您会这样说吗：『让此人回来，再作我的奴仆雇工，早起晚睡、唯命是从、善做我所喜之事、言语可爱、察言观色』？」

§184

‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi , paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.

「尊者，那不会。相反，我们应礼敬他，起立迎接他，以座位请他就坐，以衣、钵食、住处、病时药物资具邀请他，对他施以如法的守护、防备和保护。」

§185

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

「大王，您意如何？若是如此，沙门果是否现世可见呢？」「尊者，若是如此，沙门果确是现世可见。」「大王，此为我为您所施设的第一种现世可见的沙门果。」

Dutiyasandiṭṭhikasāmaññaphalaṃ第二现见沙门果

§186

‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

「尊者，能否再施设另一种这样的现世可见的沙门果呢？」「能，大王。那么，大王，我先在此反问您，请随您所宜回答。大王，您意如何？假设有一人是您领地中的农夫、居士、纳税人、财富增长者。他这样想：『奇哉！希有！福德的去处，福德的果报。此韦提希之子马嘎塔国王未生怨是人，我亦是人。此国王具足受用五种欲乐，宛如天人。我却是他领地中的农夫、居士、纳税人、财富增长者。让我也作些福德吧。何不剃除须发，披袈裟衣，从家出家而为无家。』

‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?

「他于后时舍弃小量或大量的财聚，舍弃小量或大量的亲族眷属，剃除须发，披袈裟衣，从家出家而为无家。如此出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。若您的那些人对您如此报告：『陛下您应知，您那位农夫、居士、纳税人、财富增长者，他已剃除须发，披袈裟衣，从家出家而为无家。他如是出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。』您会这样说吗：『让此人回来，再作我的农夫、居士、纳税人、财富增长者』？」

§187

‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.

§188

‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti . ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

「大王，您意如何？若是如此，沙门果是否现世可见呢？」「尊者，若是如此，沙门果确是现世可见。」「大王，此为我为您所施设的第二种现世可见的沙门果。」

Paṇītatarasāmaññaphalaṃ更殊胜沙门果

§189

‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

「尊者，能否再施设另一种现世可见的沙门果——比这些现世可见的沙门果更殊胜、更微妙的呢？」「能，大王。那么，大王，谛听，善作意，我当说。」「是的，尊者。」韦提希之子马嘎塔国王未生怨应诺世尊。

§190

Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

世尊这样说：「大王，此处如来出现于世，是阿拉汉、正等正觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。他对此包括天人、魔、梵、沙门、婆罗门、天人、世人的世间，以自己的证智作证后宣说。他宣说初善、中善、后善，具义、具文之法，彰显圆满、清净的梵行。

§191

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

「居士或居士之子、或生于其他家族之人，听闻此法后，对如来生起信心。他具足此信后，便如此思惟：『在家充满障碍，是尘垢之道；出家为空旷。住于家中要修圆满清净如磨光螺贝般的梵行，并非容易。让我剃除须发，披袈裟衣，从家出家而为无家。』

§192

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

「他于后时舍弃小量或大量的财聚，舍弃小量或大量的亲族眷属，剃除须发，披袈裟衣，从家出家而为无家。

§193

‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro , satisampajaññena samannāgato, santuṭṭho.

「如是出家后，他以巴帝摩卡防护而住，具足正行与行处，于微小罪见怖畏，受持学习于诸学处，以善身业语业具足，活命清净，戒具足，守护诸根门，具正念正知，知足。

Cūḷasīlaṃ小戒

§194

‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.

「大王，比库如何戒具足呢？大王，此处比库舍断杀生而远离杀生，舍弃棍杖，舍弃刀剑，有惭有愧，充满悲悯，哀愍一切有息众生而住。此亦是他的戒。

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.

「舍断不与取而远离不与取，只取所与，期望所与，以不偷之清净自住。此亦是他的戒。

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.

「舍断非梵行而行梵行，远离于性交的粗俗之法。此亦是他的戒。

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

「舍断妄语而远离妄语，说真实语、语与真实相连、可靠、可信、不欺骗世间。此亦是他的戒。

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

「舍断两舌而远离两舌，在此闻已，不为离间这些人而往彼宣说；在彼闻已，不为离间这些人而往此宣说。如是调解已分裂者，促进已和合者，乐于和合、喜于和合、爱好和合，说能促成和合之语。此亦是他的戒。

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

「舍断粗语而远离粗语，所说之语温和、悦耳、可爱、动心、文雅、多人爱乐、多人可意。此亦是他的戒。

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

「舍断绮语而远离绮语，说适时语、真实语、有益之语、如法之语、如律之语，说具依据、应时、有分寸、具义利之语。此亦是他的戒。

‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti . Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

「远离毁坏种子类、植物类，日中一食，夜晚不食，远离非时食。远离观看歌舞伎乐等表演。远离持用花鬘、香水、涂香、装饰、严身之具。远离高床大床。远离接受金银。远离接受生谷。远离接受生肉。远离接受妇女、少女。远离接受奴婢。远离接受山羊、绵羊。远离接受鸡、猪。远离接受象、牛、马、骡。远离接受田、地。远离奔走信使之业。远离买卖。远离秤诈、铜诈、度量诈。远离贿赂、欺诳、诡诈、邪曲。远离砍、杀、捕缚、拦劫、抢夺、暴行。此亦是他的戒。

Cūḷasīlaṃ niṭṭhitaṃ. · 小戒完

Majjhimasīlaṃ中戒

§195

‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于如是毁坏种子类、植物类之事，如：根种、茎种、节种、芽种、第五是种子种——他远离此类毁坏种子类、植物类之事。此亦是他的戒。

§196

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于如是储存受用之事，如：储存食物、储存饮料、储存衣物、储存车乘、储存卧具、储存香料、储存肉食——他远离此类储存受用。此亦是他的戒。

§197

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于观看表演娱乐之事，如：舞、歌、乐、戏剧、说书、拍掌乐、唱诵、击鼓、净身艺、旃陀罗杂技、竹戏、洗濯术、象斗、马斗、水牛斗、公牛斗、山羊斗、绵羊斗、鸡斗、鹌鹑斗、杖斗、拳斗、摔跤、模拟战斗、点兵、列阵、校阅——他远离此类观看表演。此亦是他的戒。

§198

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于耽溺赌博放逸之事，如：八目棋、十目棋、空中棋、跳房、投掷、骰子、抽签、散子、球戏、叶笛、犁戏、翻筋斗、风车、叶器、车戏、弓戏、字谜、猜意、残废人戏——他远离此类赌博放逸。此亦是他的戒。

§199

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于受用高床大床，如：长椅、长沙发、毛毯、彩毯、白毯、花毯、棉垫、绣毯、单面有毛毯、双面有毛毯、宝石毯、丝毯、舞女毯、象背褥、马背褥、车褥、羚羊皮毯、上等鹿皮毯、有顶盖者、两头有红枕者——他远离此类高床大床。此亦是他的戒。

§200

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于耽溺装饰严身之事，如：涂油、按摩、沐浴、揉身、照镜、化妆、花鬘香水涂香、面粉、涂面、手镯、发髻、权杖、药筒、剑、伞、绣鞋、头巾、摩尼宝、拂子、白色长穗衣——他远离此类装饰严身。此亦是他的戒。

§201

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于谈论畜生论，如：国王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲戚论、车乘论、村庄论、市镇论、都城论、国土论、女人论、勇士论、街巷论、井水论、祖先论、琐事论、世界起源论、海洋起源论、有无论——他远离此类畜生论。此亦是他的戒。

§202

‘‘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, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于争辩之论，如：『你不懂此法律，我懂此法律。你怎懂此法律？你行邪行，我行正行。我所言相连，你所言不相连。应先说者你后说，应后说者你先说。你向来所持者已颠覆。你的论已被驳斥，你已被折服。为免论败去吧，若能解脱就解脱吧。』——他远离此类争辩之论。此亦是他的戒。

§203

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，住于从事奔走信使之事，如：为国王、王之大臣、刹帝利、婆罗门、居士、王子，『去这里、从那里来、带此物去、从那里带此物来』——他远离此类奔走信使之事。此亦是他的戒。

§204

‘‘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 hoti. Idampissa hoti sīlasmiṃ’’.

「或有沙门婆罗门食信施后，成为诈欺者、谄媚者、指相者、逼抑者，以利求利者——他远离此类诈欺谄媚。此亦是他的戒。

Majjhimasīlaṃ niṭṭhitaṃ. · 中戒完

Mahāsīlaṃ大戒

§205

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：看相、占星、梦占、观痣、鼠咬布痕、火供、杓供、糠供、粉供、米供、酥供、油供、口供、血供、肢相学、宅地学、政治学、驱邪学、鬼学、土学、蛇学、毒学、蝎学、鼠学、鸟学、乌鸦学、寿命预测、避箭术、兽轮——他远离此类畜生明邪命。此亦是他的戒。

§206

‘‘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 kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：宝石相、衣相、杖相、剑相、刀相、箭相、弓相、武器相、女相、男相、童男相、童女相、奴仆相、奴婢相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相——他远离此类畜生明邪命。此亦是他的戒。

§207

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：『国王将出征，国王不出征；内国诸王将来袭，外国诸王将退却；外国诸王将来袭，内国诸王将退却；内国诸王将胜，外国诸王将败；外国诸王将胜，内国诸王将败；此人将胜，此人将败』——他远离此类畜生明邪命。此亦是他的戒。

§208

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：『将有月蚀、日蚀、星蚀；日月将行正道、日月将行偏道；星辰将行正道、星辰将行偏道；将陨星、方位将起火、地震、雷击；日月星辰之升降染净皆可预测；如是果的月蚀、如是果的日蚀……如是果的日月星辰之升降染净将发生』——他远离此类畜生明邪命。此亦是他的戒。

§209

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：『将多雨、将少雨、将丰收、将饥荒、将安稳、将怖畏、将有病、将健康』——以及契约、算数、计算、诗词、顺世论——他远离此类畜生明邪命。此亦是他的戒。

§210

‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：择婚期、择离期、择合时、择散时、择聚财时、择散财时、致幸福、致不幸、令胎儿堕落、束舌术、合颔术、手禁咒、颔禁咒、耳禁咒、镜占、童女占、天占、拜日、拜大神、吐火、招吉祥神——他远离此类畜生明邪命。此亦是他的戒。

§211

‘‘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 hoti. Idampissa hoti sīlasmiṃ.

「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：祝福术、祈愿术、鬼神术、土术、雨术、防雨术、择宅术、宅地加行、漱口、沐浴、祭火、催吐剂、泻剂、上吐剂、下泻剂、头部泻剂、耳油、滴眼、鼻药、眼药、外用眼药、眼科、外科、儿科、根药、药草束——他远离此类畜生明邪命。此亦是他的戒。

§212

‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.

「大王，如是戒具足的比库，于任何处不见怖畏，即因戒防护之故。大王，犹如灌顶的刹帝利王——已征服敌人者——于任何处不见怖畏，即因无敌之故。如是，大王，如是戒具足的比库于任何处不见怖畏，即因戒防护之故。他具足此圣戒蕴，内心感受无过失之乐。大王，如是比库戒具足。

Mahāsīlaṃ niṭṭhitaṃ. · 大戒完

Indriyasaṃvaro根律仪

§213

‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

「大王，比库如何守护根门呢？大王，此处比库眼见色后，不取其相，不取其细相。若以眼根不防护而住者，贪忧等恶不善法将漏入其心，便以此修防护，守护眼根，于眼根得防护。耳闻声后……鼻嗅香后……舌尝味后……身触所触后……意知法后，不取其相，不取其细相。若以意根不防护而住者，贪忧等恶不善法将漏入其心，便以此修防护，守护意根，于意根得防护。他具足此圣根防护，内心感受无染之乐。大王，如是比库守护根门。

Satisampajaññaṃ正念正知

§214

‘‘Kathañca , mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja , bhikkhu satisampajaññena samannāgato hoti.

「大王，比库如何具足正念正知呢？大王，此处比库于前进后退时以正知而行，于前观侧观时以正知而行，于屈伸时以正知而行，于持桑喀帝、钵、衣时以正知而行，于食、饮、嚼、尝时以正知而行，于大小便时以正知而行，于行、住、坐、卧、眠、寤、言、默时以正知而行。大王，如是比库具足正念正知。

Santoso知足

§215

‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena . So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

「大王，比库如何知足呢？大王，此处比库于护身之衣、护腹之钵食知足。无论他前往何处，只随身携带这些。大王，犹如飞禽无论飞往何处，只随羽翼之负而飞。如是，大王，比库于护身之衣、护腹之钵食知足。无论他前往何处，只随身携带。大王，如是比库知足。

Nīvaraṇappahānaṃ断除诸盖

§216

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

「他具足此圣戒蕴，具足此圣根防护，具足此圣正念正知，具足此圣知足，前往寂静住处——林野、树下、山岩、石窟、洞穴、塚间、山林、空地、草堆。他食后从托钵归来，结跏趺坐，正身而坐，安立现前念。

§217

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

「他舍断世间贪欲，以远离贪欲之心而住，使心从贪欲中净化。舍断瞋恚污秽，以无瞋恚心而住，哀愍一切有息众生，使心从瞋恚污秽中净化。舍断昏沉睡眠，远离昏沉睡眠，有光明想，具念正知，使心从昏沉睡眠中净化。舍断掉举后悔，无掉举而住，内心寂静，使心从掉举后悔中净化。舍断疑惑，度脱疑惑，于善法中无疑，使心从疑惑中净化。

§218

‘‘Seyyathāpi , mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya , siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

「大王，犹如有人借贷经商，他的事业成功，偿还了以前所借之债本，尚有剩余足以养家。他这样想：『我以前借贷经商，我的事业成功，我已偿还以前所借之债本，尚有剩余足以养家。』他因此获得愉悦，得到喜悦。

§219

‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

「大王，犹如有人患病，痛苦而病重；不思饮食，身无气力。他于后时从病中解脱，饮食得味，身有气力。他这样想：『我以前患病……我如今已从病中解脱，饮食得味，身有气力。』他因此获得愉悦，得到喜悦。

§220

‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena , na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

「大王，犹如有人被囚禁于牢狱。他于后时从牢狱中平安无事地解脱出来，财产无丝毫损失。他这样想：『我以前被囚于牢狱，我如今已平安从牢狱中解脱，财产无丝毫损失。』他因此获得愉悦，得到喜悦。

§221

‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

「大王，犹如有人是奴隶，不得自主、依靠他人、不得随意而行。他于后时从奴役中解脱，得以自主、不依靠他人、自由人、随意而行。他这样想：『我以前是奴隶……我如今已从奴役中解脱，得自主，不依他，为自由人，随意而行。』他因此获得愉悦，得到喜悦。

§222

‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

「大王，犹如有人携带财物行于饥荒与怖畏的旷野。他于后时平安度越旷野，到达安稳无怖畏的村庄。他这样想：『我以前携带财物行于饥荒怖畏的旷野，我如今已平安度越旷野，到达安稳无怖畏的村庄。』他因此获得愉悦，得到喜悦。

§223

‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

「如是，大王，比库观此五盖未断之于自身，犹如负债、犹如疾病、犹如牢狱、犹如奴役、犹如旷野之道。

§224

‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

「大王，犹如无债、健康、狱解脱、自由人、安稳地。如是，大王，比库观此五盖已断之于自身。

§225

‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

「当他观此五盖已断时，愉悦生起；愉悦者喜生起；喜意者身轻安；身轻安者感受乐；乐者心得定。

Paṭhamajjhānaṃ初禅那

§226

‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

「他远离诸欲，远离不善法，有寻、有伺，具足远离所生的喜乐，进入并安住于初禅。他以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。

§227

‘‘Seyyathāpi , mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如善巧的浴师或浴师弟子，在铜盘中散布沐浴粉末，洒水揉和，使沐浴粉团被水分浸透、遍透、内外充满而不滴。如是，大王，比库以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Dutiyajjhānaṃ第二禅那

§228

‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

「复次，大王，比库寻伺寂止故，内心清净，心专一性，无寻、无伺，具足定所生的喜乐，进入并安住于第二禅。他以定所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为定所生的喜乐所及。

§229

‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如湖泊深邃涌水之处，东方无水流入之口，南方无水流入之口，西方无水流入之口，北方无水流入之口，天亦不适时降雨。然由此湖自身生起清凉之流，即以清凉之水灌溉、充溢、充满、遍满此湖，全湖无一处不为清凉之水所及。如是，大王，比库以定所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为定所生的喜乐所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Tatiyajjhānaṃ第三禅那

§230

‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

「复次，大王，比库离喜故，住于舍，正念正知，以身受乐——圣者所说『具舍正念乐住者』——具足第三禅而住。他以无喜之乐灌溉、充溢、充满、遍满此身，全身无一处不为无喜之乐所及。

§231

‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni , nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如于青莲池、红莲池、白莲池中，有些青莲、红莲、白莲生于水中、长于水中、不出水面、浸没于水，由根至顶被清凉之水所灌溉、充溢、充满、遍满，无一处不为清凉之水所及。如是，大王，比库以无喜之乐灌溉、充溢、充满、遍满此身，全身无一处不为无喜之乐所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Catutthajjhānaṃ第四禅那

§232

‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

「复次，大王，比库舍断乐及舍断苦故，先前的喜与忧已灭，不苦不乐，舍念清净，具足第四禅而住。他以清净、洁白的心遍满此身而坐，全身无一处不为清净洁白之心所及。

§233

‘‘Seyyathāpi , mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如有人从头至脚披着白布而坐，全身无一处不为白布所覆。如是，大王，比库以清净、洁白的心遍满此身而坐，全身无一处不为清净洁白之心所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Vipassanāñāṇaṃ观智

§234

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向智见。他如此了知：『我的此身，有色、由四大所成、父母所生、依饭食长养、无常、破坏、磨灭、变坏、离散之法；而我的此识依此而住、与此相连。』

§235

‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja , sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如美丽、胎藏、八面、善加工琢、透明、清澈、不浑浊、具一切相的琉璃宝，有青、黄、红、白、淡黄色的线穿过。有眼之人手持观察：『此是美丽、胎藏、八面、善加工琢、透明、清澈、不浑浊、具一切相的琉璃宝，有青、黄、红、白、淡黄色的线穿过。』如是，大王，比库当心如是得定、清净……他如此了知：『我的此身，有色、由四大所成……而我的此识依此而住、与此相连。』大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Manomayiddhiñāṇaṃ意所成神变智

§236

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向化作意生身。他从此身化作另一身，有色、意所成、具足一切肢节、诸根无缺。

§237

‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya . Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti . Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如有人从文叉草中抽出草芯。他这样想：『此是文叉草，此是草芯；文叉草是一物，草芯是另一物，草芯乃从文叉草中抽出。』大王，犹如有人从鞘中拔剑。他这样想：『此是剑，此是鞘；剑是一物，鞘是另一物，剑乃从鞘中拔出。』大王，犹如有人从蛇笼中取出蛇。他这样想：『此是蛇，此是蛇笼；蛇是一物，蛇笼是另一物，蛇乃从蛇笼中取出。』如是，大王，比库当心如是得定……他从此身化作另一身，有色、意所成、具足一切肢节、诸根无缺。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Iddhividhañāṇaṃ神变智

§238

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā . Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向种种神变。他成就种种神变——一身成多身，多身成一身；显身、隐身；穿壁、穿墙、穿山，无碍而行，如行虚空；于地中出没，犹如于水；于水上行走不陷，犹如于地；结跏趺坐于空中行进，如飞鸟般；以手触摸、拂拭此大神力、大威势的日月；身以自在力达于梵天界。

§239

‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如善巧的陶工或陶工弟子，以善加工琢的黏土，任意欲作何种器皿便作何种器皿，使之成就。大王，犹如善巧的牙工或牙工弟子，于善加工的象牙上任意欲作何种牙器便作何种牙器，使之成就。大王，犹如善巧的金工或金工弟子，于善加工的黄金上任意欲作何种金器便作何种金器，使之成就。如是，大王，比库当心如是得定……他成就种种神变——一身成多身……身以自在力达于梵天界。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Dibbasotañāṇaṃ天耳智

§240

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向天耳界。他以清净、超越人间的天耳界，同时听闻天、人两种声音，远近皆然。

§241

‘‘Seyyathāpi , mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi . Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如行道之人听闻大鼓声、腰鼓声、螺贝、小鼓、铜钹声。他这样想：『此是大鼓声』、『此是腰鼓声』、『此是螺贝、小鼓、铜钹声』。如是，大王，比库当心如是得定……他以清净、超越人间的天耳界，同时听闻天、人两种声音，远近皆然。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Cetopariyañāṇaṃ他心智

§242

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti , vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向他心智。他以心遍知他有情、他人之心——有贪心了知『有贪心』，无贪心了知『无贪心』；有瞋心了知『有瞋心』，无瞋心了知『无瞋心』；有痴心了知『有痴心』，无痴心了知『无痴心』；收缩心了知『收缩心』，散乱心了知『散乱心』；广大心了知『广大心』，非广大心了知『非广大心』；有上心了知『有上心』，无上心了知『无上心』；得定心了知『得定心』，未得定心了知『未得定心』；解脱心了知『解脱心』，未解脱心了知『未解脱心』。

§243

‘‘Seyyathāpi , mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如年轻爱美的女人或男人，于清净、洁白的镜子或清水盆中观察自己的面相，有痣了知『有痣』，无痣了知『无痣』。如是，大王，比库当心如是得定……他以心遍知他有情、他人之心……未解脱心了知『未解脱心』。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Pubbenivāsānussatiñāṇaṃ宿住随念智

§244

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro 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.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向宿住随念智。他忆念种种宿住，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、十万生，乃至多成劫、多坏劫、多成坏劫——『在那里我曾如是名、如是姓、如是种姓、如是饮食、感受如是苦乐、如是寿量。从那里死后生于彼处；在彼处我曾如是名、如是姓……寿终从彼处死后生于此处。』如是连同行相、处所忆念种种宿住。

§245

‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ , tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro 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. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如有人从自己的村庄前往另一村庄，又从那村庄前往另一村庄。然后又从那村庄回到自己的村庄。他这样想：『我从自己的村庄前往那一村庄，在那里我是这样站、这样坐、这样说、这样默；又从那村庄前往另一村庄，在那里我又是这样站、这样坐、这样说、这样默；我如今从那村庄回到自己的村庄。』如是，大王，比库当心如是得定……忆念种种宿住。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Dibbacakkhuñāṇaṃ天眼智

§246

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向有情死生智。他以清净、超越人间的天眼，见有情死时、生时，知有情随其业力而生善趣、恶趣、美丽、丑陋、善生、恶生——『此等有情具身恶行、具语恶行、具意恶行，诽谤圣者，持邪见，造邪见业；他们身坏命终后生于苦处、恶趣、堕处、地狱。而此等有情具身善行、具语善行、具意善行，不谤圣者，持正见，造正见业；他们身坏命终后生于善趣、天界。』如是以清净、超越人间的天眼，见有情死时、生时……知有情随其业力而生。

§247

‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

「大王，犹如在十字路口中央有一高楼，有眼之人立于其上，可见人进入屋中、出屋、行于路上街巷、坐于十字路口中央。他这样想：『这些人进入屋中，这些人出屋，这些人行于街巷，这些人坐于十字路口中央。』如是，大王，比库当心如是得定……他以清净、超越人间的天眼，见有情死时、生时……知有情随其业力而生。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。

Āsavakkhayañāṇaṃ漏尽智

§248

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti , ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向漏尽智。他如实了知『此是苦』，如实了知『此是苦集』，如实了知『此是苦灭』，如实了知『此是苦灭之道』。如实了知『此等是漏』，如实了知『此是漏集』，如实了知『此是漏灭』，如实了知『此是漏灭之道』。如是了知、如是见者，其心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，所作已办，不受后有。』

§249

‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti.

「大王，犹如山顶之湖，清澈、澄净、不浊。岸上有眼之人立于其上，可见贝壳、砂石砾、鱼群游动或停立。他这样想：『此湖清澈、澄净、不浊。其中此等贝壳、砂石砾、鱼群游动或停立。』如是，大王，比库当心如是得定……他如实了知『此是苦』……他了知：『生已尽，梵行已立，所作已办，不受后有。』大王，此是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。大王，除此现世可见的沙门果外，更无他种现世可见的沙门果更上、更胜、更妙者。」

Ajātasattuupāsakattapaṭivedanā未生怨近事男表白

§250

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito . Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

如是说已，韦提希之子马嘎塔国王未生怨对世尊说：「奇哉，尊者！奇哉，尊者！尊者，犹如倒者令起，覆者令显，为迷者指路，于黑暗中持灯，『使有眼者得见诸色』。如是，世尊以种种方便阐明了法。尊者，我今皈依世尊、法及比库僧。愿世尊摄受我为近事男，从今日起乃至命终，我皈依三宝。尊者，我犯过失，如愚昧、如迷惑、如不善——我为争夺王位，将如法的法王父亲杀害。尊者，愿世尊接受我的过失为过失，以便将来防护。」

§251

‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti.

「确实，大王，您犯了过失，如愚昧、如迷惑、如不善——您将如法的法王父亲杀害。然，大王，既然您见过失为过失，如法忏悔，我们便接受您的忏悔。大王，能见过失为过失而如法忏悔，并将来防护者，于圣者之律中乃是增长。」

§252

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

如是说已，韦提希之子马嘎塔国王未生怨对世尊说：「尊者，我们现在告辞了，我们有许多事务、许多应作之事。」「大王，请随您所宜。」于是韦提希之子马嘎塔国王未生怨对世尊所说欢喜随喜，从座起身，礼敬世尊，右绕而去。

§253

Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

于是世尊在韦提希之子马嘎塔国王未生怨离去不久，告诉诸比库：「比库们，此王已失坏自己；比库们，此王已毁伤自己。比库们，若此王未将如法的法王父亲杀害，他今日在此座位上，便能生起远尘离垢之法眼。」世尊这样说。那些比库对世尊所说欢喜随喜。

Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ. · 沙门果经完第二