1. Mūlapariyāyavaggo1. 根本法门品
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Majjhimanikāyo · 中部
Mūlapaṇṇāsapāḷi · 根本五十部
1. Mūlapariyāyavaggo1. 根本法门品
1. Mūlapariyāyasuttaṃ1. 根本法门经
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时，世尊住在伍咖答的吉祥林沙罗树王下。在那里，世尊称呼诸比库：「诸比库。」那些比库回答世尊：「尊者。」世尊如此说道：「诸比库，我将为你们开示一切法的根本法门。你们听着，善作意，我将说。」「是的，尊者。」那些比库回答世尊。世尊如此说道：
§2
‘‘Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「诸比库，于此，未曾听闻的凡夫，不见诸圣者、不善巧于圣法、未受圣法的调教；不见诸善士、不善巧于善士之法、未受善士之法的调教——他把地认知为地；把地认知为地之后，他想像地，想像于地中，想像从地而来，想像地是「我的」，他欢喜地。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把水认知为水；把水认知为水之后，他想像水，想像于水中，想像从水而来，想像水是「我的」，他欢喜水。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把火认知为火；把火认知为火之后，他想像火，想像于火中，想像从火而来，想像火是「我的」，他欢喜火。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把风认知为风；把风认知为风之后，他想像风，想像于风中，想像从风而来，想像风是「我的」，他欢喜风。那是什么原因呢？我说：「因为他对此未遍知。」
§3
‘‘Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把诸生物认知为生物；把诸生物认知为生物之后，他想像诸生物，想像于诸生物中，想像从生物而来，想像诸生物是「我的」，他欢喜诸生物。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把诸天认知为天；把诸天认知为天之后，他想像诸天，想像于诸天中，想像从天而来，想像诸天是「我的」，他欢喜诸天。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把生主认知为生主；把生主认知为生主之后，他想像生主，想像于生主中，想像从生主而来，想像生主是「我的」，他欢喜生主。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把梵天认知为梵天；把梵天认知为梵天之后，他想像梵天，想像于梵天中，想像从梵天而来，想像梵天是「我的」，他欢喜梵天。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把诸光音天认知为光音天；把诸光音天认知为光音天之后，他想像诸光音天，想像于诸光音天中，想像从光音天而来，想像诸光音天是「我的」，他欢喜诸光音天。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把诸遍净天认知为遍净天；把诸遍净天认知为遍净天之后，他想像诸遍净天，想像于诸遍净天中，想像从遍净天而来，想像诸遍净天是「我的」，他欢喜诸遍净天。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把诸广果天认知为广果天；把诸广果天认知为广果天之后，他想像诸广果天，想像于诸广果天中，想像从广果天而来，想像诸广果天是「我的」，他欢喜诸广果天。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把胜者天认知为胜者天；把胜者天认知为胜者天之后，他想像胜者天，想像于胜者天中，想像从胜者天而来，想像胜者天是「我的」，他欢喜胜者天。那是什么原因呢？我说：「因为他对此未遍知。」
§4
‘‘Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把空无边处认知为空无边处；把空无边处认知为空无边处之后，他想像空无边处，想像于空无边处中，想像从空无边处而来，想像空无边处是「我的」，他欢喜空无边处。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把识无边处认知为识无边处；把识无边处认知为识无边处之后，他想像识无边处，想像于识无边处中，想像从识无边处而来，想像识无边处是「我的」，他欢喜识无边处。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把无所有处认知为无所有处；把无所有处认知为无所有处之后，他想像无所有处，想像于无所有处中，想像从无所有处而来，想像无所有处是「我的」，他欢喜无所有处。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把非想非非想处认知为非想非非想处；把非想非非想处认知为非想非非想处之后，他想像非想非非想处，想像于非想非非想处中，想像从非想非非想处而来，想像非想非非想处是「我的」，他欢喜非想非非想处。那是什么原因呢？我说：「因为他对此未遍知。」
§5
‘‘Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把所见认知为所见；把所见认知为所见之后，他想像所见，想像于所见中，想像从所见而来，想像所见是「我的」，他欢喜所见。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把所闻认知为所闻；把所闻认知为所闻之后，他想像所闻，想像于所闻中，想像从所闻而来，想像所闻是「我的」，他欢喜所闻。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把所觉认知为所觉；把所觉认知为所觉之后，他想像所觉，想像于所觉中，想像从所觉而来，想像所觉是「我的」，他欢喜所觉。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把所识认知为所识；把所识认知为所识之后，他想像所识，想像于所识中，想像从所识而来，想像所识是「我的」，他欢喜所识。那是什么原因呢？我说：「因为他对此未遍知。」
§6
‘‘Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把同一认知为同一；把同一认知为同一之后，他想像同一，想像于同一中，想像从同一而来，想像同一是「我的」，他欢喜同一。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把种种认知为种种；把种种认知为种种之后，他想像种种，想像于种种中，想像从种种而来，想像种种是「我的」，他欢喜种种。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把一切认知为一切；把一切认知为一切之后，他想像一切，想像于一切中，想像从一切而来，想像一切是「我的」，他欢喜一切。那是什么原因呢？我说：「因为他对此未遍知。」
‘‘Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.
「他把涅槃认知为涅槃；把涅槃认知为涅槃之后，他想像涅槃，想像于涅槃中，想像从涅槃而来，想像涅槃是「我的」，他欢喜涅槃。那是什么原因呢？我说：「因为他对此未遍知。」
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito. · 依凡夫第一理地分别完
§7
‘‘Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ mā maññi , pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi . Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.
「诸比库，那位还是有学、心意尚未达成、希求无上安稳而住的比库，他也证知地为地；证知地为地之后，他不应想像地，不应想像于地中，不应想像从地而来，不应想像地是「我的」，不应欢喜地。那是什么原因呢？我说：「因为他应当遍知此。」
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不应想像涅槃，不应想像于涅槃中，不应想像从涅槃而来，不应想像涅槃是「我的」，不应欢喜涅槃。那是什么原因呢？我说：「因为他应当遍知此。」
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito. · 依有学第二理地分别完
§8
‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.
「诸比库，那位是阿拉汉、诸漏已尽、梵行已立、应作已作、已舍重担、已证自义、诸有结已灭尽、以正智而解脱的比库，他也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？我说：「因为他已遍知此。」
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？我说：「因为他已遍知此。」
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito. · 依漏尽者第三理地分别完
§9
‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.
「诸比库，那位是阿拉汉、诸漏已尽、梵行已立、应作已作、已舍重担、已证自义、诸有结已灭尽、以正智而解脱的比库，他也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？因为贪已灭尽，由于已离贪。
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？因为贪已灭尽，由于已离贪。
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito. · 依漏尽者第四理地分别完
§10
‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.
「诸比库，那位是阿拉汉、诸漏已尽、梵行已立、应作已作、已舍重担、已证自义、诸有结已灭尽、以正智而解脱的比库，他也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？因为嗔已灭尽，由于已离嗔。
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？因为嗔已灭尽，由于已离嗔。
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito. · 依漏尽者第五理地分别完
§11
‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.
「诸比库，那位是阿拉汉、诸漏已尽、梵行已立、应作已作、已舍重担、已证自义、诸有结已灭尽、以正智而解脱的比库，他也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？因为痴已灭尽，由于已离痴。
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？因为痴已灭尽，由于已离痴。
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito. · 依漏尽者第六理地分别完
§12
‘‘Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati . Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.
「诸比库，如来、阿拉汉、正等正觉者也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？我说：「因为如来对此已遍知。」
‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？我说：「因为如来对此已遍知。」
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito. · 依如来第七理地分别完
§13
‘‘Tathāgatopi , bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.
「诸比库，如来、阿拉汉、正等正觉者也证知地为地；证知地为地之后，他不想像地，不想像于地中，不想像从地而来，不想像地是「我的」，不欢喜地。那是什么原因呢？如此了知「欢喜是苦之根」，以及「由有而生，由生者而有老死」。诸比库，因此我说：「由于一切渴爱的灭尽、离贪、灭、舍、弃，如来已现正觉无上正等正觉。」
‘‘Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī’’ti.
「水……火……风……诸生物……诸天……生主……梵天……诸光音天……诸遍净天……诸广果天……胜者天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……种种……一切……他证知涅槃为涅槃；证知涅槃为涅槃之后，他不想像涅槃，不想像于涅槃中，不想像从涅槃而来，不想像涅槃是「我的」，不欢喜涅槃。那是什么原因呢？如此了知「欢喜是苦之根」，以及「由有而生，由生者而有老死」。诸比库，因此我说：「由于一切渴爱的灭尽、离贪、灭、舍、弃，如来已现正觉无上正等正觉。」」
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito. · 依如来第八理地分别完
Idamavoca bhagavā. Na te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如此说。那些比库对世尊所说不欢喜。
Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 根本法门经完 第一
2. Sabbāsavasuttaṃ2. 一切漏经
§14
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha , sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。在那里，世尊称呼诸比库：「诸比库。」那些比库回答世尊：「尊者。」世尊如此说道：「诸比库，我将为你们开示一切漏的防护法门。你们听着，善作意，我将说。」「是的，尊者。」那些比库回答世尊。世尊如此说道：
§15
‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
「诸比库，我说诸漏的灭尽是对知者、见者而言，非对不知者、不见者。诸比库，对知何、见何者，我说诸漏的灭尽呢？如理作意与不如理作意。诸比库，不如理作意者，未生起的诸漏生起，已生起的诸漏增长；诸比库，如理作意者，未生起的诸漏不生起，已生起的诸漏断除。
§16
‘‘Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
「诸比库，有应以见而断的诸漏，有应以防护而断的诸漏，有应以受用而断的诸漏，有应以忍耐而断的诸漏，有应以回避而断的诸漏，有应以除遣而断的诸漏，有应以修习而断的诸漏。
Dassanā pahātabbāsavā以见应断之漏
§17
‘‘Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave , assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
「诸比库，什么是应以见而断的诸漏呢？诸比库，于此，未曾听闻的凡夫——不见诸圣者、不善巧于圣法、未受圣法的调教，不见诸善士、不善巧于善士之法、未受善士之法的调教——不了知应作意之法，不了知不应作意之法。他既不了知应作意之法，也不了知不应作意之法，便作意那些不应作意之法，不作意那些应作意之法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
「诸比库，什么是他所作意的不应作意之法呢？诸比库，作意之时，未生起的欲漏会生起，已生起的欲漏会增长；未生起的有漏会生起，已生起的有漏会增长；未生起的无明漏会生起，已生起的无明漏会增长——这些便是他所作意的不应作意之法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
「诸比库，什么是他所不作意的应作意之法呢？诸比库，作意之时，未生起的欲漏不生起，已生起的欲漏断除；未生起的有漏不生起，已生起的有漏断除；未生起的无明漏不生起，已生起的无明漏断除——这些便是他所不作意的应作意之法。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
「由于他作意那些不应作意之法，不作意那些应作意之法，未生起的诸漏生起，已生起的诸漏增长。
§18
‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti – ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
「他如此不如理作意：「我过去世曾存在吗？我过去世不曾存在吗？我过去世是什么？我过去世如何？我过去世曾为何者而成为何者？我未来世将存在吗？我未来世将不存在吗？我未来世将是什么？我未来世将如何？我未来世将为何者而成为何者？」或者他于现在世对自己内心疑惑：「我存在吗？我不存在吗？我是什么？我如何？此有情从何而来？将往何处去？」
§19
‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti – ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave , diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.
「他如此不如理作意时，六种见之一便生起。「我有我」之见如真实、坚固般生起；或「我无我」之见如真实、坚固般生起；或「我以我认知我」之见如真实、坚固般生起；或「我以我认知无我」之见如真实、坚固般生起；或「我以无我认知我」之见如真实、坚固般生起；或者他有这样的见：「此我能说、能感受，在此处、彼处领受善恶诸业之果报；而我此我是常、恒、永恒、不变易之法，将如此永恒而住。」诸比库，这被称为见的行处、见的丛林、见的险路、见的歪曲、见的动乱、见的结缚。诸比库，被见结缚所系缚的未曾听闻凡夫，不能从生、老、死、愁、悲、苦、忧、恼中解脱；我说：「他不能从苦中解脱。」
§20
‘‘Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
「诸比库，已曾听闻的圣弟子——见诸圣者、善巧于圣法、善受圣法的调教，见诸善士、善巧于善士之法、善受善士之法的调教——了知应作意之法，了知不应作意之法。他既了知应作意之法，也了知不应作意之法，便不作意那些不应作意之法，作意那些应作意之法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
「诸比库，什么是他所不作意的不应作意之法呢？诸比库，作意之时，未生起的欲漏会生起，已生起的欲漏会增长；未生起的有漏会生起，已生起的有漏会增长；未生起的无明漏会生起，已生起的无明漏会增长——这些便是他所不作意的不应作意之法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati , uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
「诸比库，什么是他所作意的应作意之法呢？诸比库，作意之时，未生起的欲漏不生起，已生起的欲漏断除；未生起的有漏不生起，已生起的有漏断除；未生起的无明漏不生起，已生起的无明漏断除——这些便是他所作意的应作意之法。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
「由于他不作意那些不应作意之法，作意那些应作意之法，未生起的诸漏不生起，已生起的诸漏断除。
§21
‘‘So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
「他如理作意「此是苦」，如理作意「此是苦之集」，如理作意「此是苦之灭」，如理作意「此是导至苦灭之道」。当他如此如理作意时，三结便断除——有身见、疑、戒禁取。诸比库，这些被称为应以见而断的诸漏。
Saṃvarā pahātabbāsavā以防护应断之漏
§22
‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave , manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
「诸比库，什么是应以防护而断的诸漏呢？诸比库，于此，比库如理省思，防护眼根而住。诸比库，若不防护眼根而住者所生起的诸漏、损害、热恼，防护眼根而住者则无此等诸漏、损害、热恼。如理省思，防护耳根而住……如理省思，防护鼻根而住……防护舌根而住……防护身根而住……防护意根而住。诸比库，若不防护意根而住者所生起的诸漏、损害、热恼，防护意根而住者则无此等诸漏、损害、热恼。
‘‘Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā , saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
「诸比库，若不防护而住者所生起的诸漏、损害、热恼，防护而住者则无此等诸漏、损害、热恼。诸比库，这些被称为应以防护而断的诸漏。
Paṭisevanā pahātabbāsavā以受用应断之漏
§23
‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.
「诸比库，什么是应以受用而断的诸漏呢？诸比库，于此，比库如理省思而受用衣：「仅为了防御寒冷，防御炎热，防御虻、蚊、风、日、爬虫类的接触，仅为了遮蔽羞处。」
‘‘Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ .
「如理省思而受用团食：「非为嬉戏，非为骄慢，非为装饰，非为庄严，仅为了此身的住立、维持，为了止息伤害，为了资助梵行，如此我将灭除旧受，不令新受生起；我将得以生活、无过失、安乐而住。」
‘‘Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
「如理省思而受用坐卧处：「仅为了防御寒冷，防御炎热，防御虻、蚊、风、日、爬虫类的接触，仅为了除遣季节的障难，喜乐独处。」
‘‘Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ .
「如理省思而受用病缘药资具：「仅为了防御已生起的病恼诸受，为了无恼害之极。」
‘‘Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
「诸比库，若不受用者所生起的诸漏、损害、热恼，受用者则无此等诸漏、损害、热恼。诸比库，这些被称为应以受用而断的诸漏。
Adhivāsanā pahātabbāsavā以忍受应断之漏
§24
‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
「诸比库，什么是应以忍耐而断的诸漏呢？诸比库，于此，比库如理省思，堪忍寒、热、饥、渴；堪忍虻、蚊、风、日、爬虫类的接触，堪忍恶言、恶语之言语；对于已生起的身体诸受——苦的、剧烈的、粗重的、辛辣的、不可意的、不适意的、夺命的——他具有堪忍之性。
‘‘Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
「诸比库，若不忍耐者所生起的诸漏、损害、热恼，忍耐者则无此等诸漏、损害、热恼。诸比库，这些被称为应以忍耐而断的诸漏。
Parivajjanā pahātabbāsavā以回避应断之漏
§25
‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
「诸比库，什么是应以回避而断的诸漏呢？诸比库，于此，比库如理省思，回避狂象，回避狂马，回避狂牛，回避狂犬，回避蛇、树桩、荆棘之地、深坑、悬崖、垃圾坑、污水坑。坐于不应坐之处、行于不应行之处、亲近恶友——此等种种会令有智的同梵行者怀疑他处于恶的境地——他如理省思而回避这些不应坐之处、不应行之处以及那些恶友。
‘‘Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
「诸比库，若不回避者所生起的诸漏、损害、热恼，回避者则无此等诸漏、损害、热恼。诸比库，这些被称为应以回避而断的诸漏。
Vinodanā pahātabbāsavā以除去应断之漏
§26
‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
「诸比库，什么是应以除遣而断的诸漏呢？诸比库，于此，比库如理省思，不容忍已生起的欲寻，断除、除遣、令终尽、令灭无；已生起的嗔寻……已生起的害寻……已生起的种种恶不善法，皆不容忍，断除、除遣、令终尽、令灭无。
‘‘Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
「诸比库，若不除遣者所生起的诸漏、损害、热恼，除遣者则无此等诸漏、损害、热恼。诸比库，这些被称为应以除遣而断的诸漏。
Bhāvanā pahātabbāsavā以修习应断之漏
§27
‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
「诸比库，什么是应以修习而断的诸漏呢？诸比库，于此，比库如理省思，修习念觉支，依远离、依离贪、依灭、向舍而转；如理省思，修习择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……舍觉支，依远离、依离贪、依灭、向舍而转。
‘‘Yañhissa, bhikkhave , abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
「诸比库，若不修习者所生起的诸漏、损害、热恼，修习者则无此等诸漏、损害、热恼。诸比库，这些被称为应以修习而断的诸漏。
§28
‘‘Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave – ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.
「诸比库，比库当应以见而断的诸漏已以见而断，应以防护而断的诸漏已以防护而断，应以受用而断的诸漏已以受用而断，应以忍耐而断的诸漏已以忍耐而断，应以回避而断的诸漏已以回避而断，应以除遣而断的诸漏已以除遣而断，应以修习而断的诸漏已以修习而断时；诸比库，这便称为：「比库已防护一切漏而住，已断渴爱，已舍结缚，以正现观慢而作苦之边际。」」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如此说。那些比库满意并欢喜世尊所说。
Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ. · 一切漏经完 第二
3. Dhammadāyādasuttaṃ3. 法嗣经
§29
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。在那里，世尊称呼诸比库：「诸比库。」那些比库回答世尊：「尊者。」世尊如此说道：
‘‘Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṃ – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṃ – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.
「诸比库，你们要作我法的继承者，不要作财物的继承者。我对你们有悲悯：「怎样才能使我的弟子作法的继承者，而非财物的继承者呢？」诸比库，若你们作我财物的继承者而非法的继承者，那么你们将因此而被人指责：「导师的弟子们安住为财物的继承者，而非法的继承者。」我也将因此而被人指责：「导师的弟子们安住为财物的继承者，而非法的继承者。」诸比库，若你们作我法的继承者而非财物的继承者，那么你们将因此而不被人指责：「导师的弟子们安住为法的继承者，而非财物的继承者。」我也将因此而不被人指责：「导师的弟子们安住为法的继承者，而非财物的继承者。」因此，诸比库，你们要作我法的继承者，不要作财物的继承者。我对你们有悲悯：「怎样才能使我的弟子作法的继承者，而非财物的继承者呢？」
§30
‘‘Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo . Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalya- paretā . Tyāhaṃ evaṃ vadeyyaṃ – ‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha , idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati’ . Vuttaṃ kho panetaṃ bhagavatā – ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ti. Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ vītināmeyya’’nti. So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. Atha dutiyassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ imaṃ rattindivaṃ vītināmeyya’nti. So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca. Taṃ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’’ti.
「诸比库，假设我已用餐、已足食、已圆满、已完毕、已饱满、已随意，但我还剩有余的、应舍弃的团食。此时有两位比库到来，饥饿、虚弱。我对他们如此说：「诸比库，我已用餐、已足食、已圆满、已完毕、已饱满、已随意；我还有这些余的、应舍弃的团食。若你们希望，就吃吧；若你们不吃，我现在就把它舍弃在无草之处，或倒入无虫水中。」其中一位比库这样想：「世尊已用餐、已足食、已圆满、已完毕、已饱满、已随意；世尊还有此余的、应舍弃的团食。若我们不吃，世尊现在就会把它舍弃在无草之处，或倒入无虫水中。而世尊曾说：「诸比库，你们要作我法的继承者，不要作财物的继承者。」团食即是财物之一。我宁可不吃此团食，就以此饥饿、虚弱度过此日夜。」于是他不吃那团食，就以那饥饿、虚弱度过那日夜。另有一位比库这样想：「世尊已用餐、已足食、已圆满、已完毕、已饱满、已随意；世尊还有此余的、应舍弃的团食。若我们不吃，世尊现在就会把它舍弃在无草之处，或倒入无虫水中。我宁可吃此团食，除去饥饿、虚弱，如此度过此日夜。」于是他吃了那团食，除去饥饿、虚弱，如此度过那日夜。诸比库，虽然那位比库吃了那团食，除去饥饿、虚弱，如此度过那日夜，但于我，那前一位比库更可敬、更可赞。那是什么原因呢？诸比库，因为这将长久地导向那位比库的少欲、知足、削减、易扶养、精勤发起。因此，诸比库，你们要作我法的继承者，不要作财物的继承者。我对你们有悲悯：「怎样才能使我的弟子作法的继承者，而非财物的继承者呢？」」
Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
世尊如此说。如此说后，善逝从座而起入精舍。
§31
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
世尊离开不久，具寿沙利子便称呼诸比库：「贤友们，诸比库。」「贤友。」那些比库回答具寿沙利子。具寿沙利子如此说道：
‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī’’ti? ‘‘Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
「贤友们，在怎样的情况下，当导师住于远离时，弟子们不随学于远离？又在怎样的情况下，当导师住于远离时，弟子们随学于远离？」「贤友，我们从远方而来到具寿沙利子处，为了了知此所说之义。善哉，愿具寿沙利子能阐明此所说之义；诸比库听闻具寿沙利子所说后将受持。」「贤友们，如是，听着，善作意，我将说。」「好的，贤友。」那些比库回答具寿沙利子。具寿沙利子如此说道：
‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.
「贤友们，在怎样的情况下，当导师住于远离时，弟子们不随学于远离呢？贤友，于此，当导师住于远离时，弟子们不随学于远离；对于导师所说应断之诸法，他们不断除；他们多欲、懈怠、在退堕上为首、于远离上舍弃重担。贤友们，于此，长老比库由三种情况而应受呵责。「当导师住于远离时，弟子们不随学于远离」——由此第一种情况，长老比库应受呵责。「对于导师所说应断之诸法，他们不断除」——由此第二种情况，长老比库应受呵责。「他们多欲、懈怠、在退堕上为首、于远离上舍弃重担」——由此第三种情况，长老比库应受呵责。贤友们，长老比库由此三种情况而应受呵责。贤友，中座比库……新学比库亦由三种情况而应受呵责。「当导师住于远离时，弟子们不随学于远离」——由此第一种情况，新学比库应受呵责。「对于导师所说应断之诸法，他们不断除」——由此第二种情况，新学比库应受呵责。「他们多欲、懈怠、在退堕上为首、于远离上舍弃重担」——由此第三种情况，新学比库应受呵责。贤友们，新学比库由此三种情况而应受呵责。贤友们，如此则当导师住于远离时，弟子们不随学于远离。
§32
‘‘Kittāvatā ca, panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti ? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti – yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti . Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.
「又贤友们，在怎样的情况下，当导师住于远离时，弟子们随学于远离呢？贤友，于此，当导师住于远离时，弟子们随学于远离——对于导师所说应断之诸法，他们断除；他们不多欲、不懈怠、于退堕上舍弃重担、于远离上为首。贤友们，于此，长老比库由三种情况而应受赞叹。「当导师住于远离时，弟子们随学于远离」——由此第一种情况，长老比库应受赞叹。「对于导师所说应断之诸法，他们断除」——由此第二种情况，长老比库应受赞叹。「他们不多欲、不懈怠、于退堕上舍弃重担、于远离上为首」——由此第三种情况，长老比库应受赞叹。贤友们，长老比库由此三种情况而应受赞叹。贤友，中座比库……新学比库亦由三种情况而应受赞叹。「当导师住于远离时，弟子们随学于远离」——由此第一种情况，新学比库应受赞叹。「对于导师所说应断之诸法，他们断除」——由此第二种情况，新学比库应受赞叹。「他们不多欲、不懈怠、于退堕上舍弃重担、于远离上为首」——由此第三种情况，新学比库应受赞叹。贤友们，新学比库由此三种情况而应受赞叹。贤友们，如此则当导师住于远离时，弟子们随学于远离。
§33
‘‘Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
「贤友们，于此，贪是恶的，嗔是恶的。为了断除贪与断除嗔，有中道能生眼、生智，导向寂止、证智、正觉、涅槃。贤友们，那是什么中道能生眼、生智，导向寂止、证智、正觉、涅槃呢？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友们，这即是能生眼、生智，导向寂止、证智、正觉、涅槃的中道。
‘‘Tatrāvuso, kodho ca pāpako upanāho ca pāpako…pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṃ, māyā ca pāpikā sāṭheyyañca pāpakaṃ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.
「贤友们，于此，忿是恶的，恨是恶的……覆是恶的，恼是恶的，嫉是恶的，悭是恶的，诳是恶的，谄是恶的，顽固是恶的，激愤是恶的，慢是恶的，过慢是恶的，骄是恶的，放逸是恶的。为了断除骄与断除放逸，有中道能生眼、生智，导向寂止、证智、正觉、涅槃。贤友们，那是什么中道能生眼、生智，导向寂止、证智、正觉、涅槃呢？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友们，这即是能生眼、生智，导向寂止、证智、正觉、涅槃的中道。」
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
具寿沙利子如此说。那些比库满意并欢喜具寿沙利子所说。
Dhammadāyādasuttaṃ niṭṭhitaṃ tatiyaṃ. · 法嗣经完 第三
4. Bhayabheravasuttaṃ4. 怖畏惊骇经
§34
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā ; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti . ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti.
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。那时，生闻婆罗门前往世尊之处；到已，与世尊相互问候。寒暄、致意之言已毕，坐于一边。坐于一边的生闻婆罗门对世尊如此说：「果德玛先生，那些由于仰慕果德玛先生而有信心，从家出家入无家者，果德玛先生是他们的先驱者，果德玛先生是他们的饶益者，果德玛先生是他们的劝导者；而那些人随从果德玛先生之所见而行。」「婆罗门，正是如此，正是如此！婆罗门，那些由于仰慕我而有信心，从家出家入无家者，我是他们的先驱者，我是他们的饶益者，我是他们的劝导者；那些人随从我之所见而行。」「果德玛先生，然而阿兰若、林野、偏远的坐卧处难以承受，远离难行，独处难乐，对于未得定的比库，诸森林似乎摄取其心。」「婆罗门，正是如此，正是如此！婆罗门，阿兰若、林野、偏远的坐卧处难以承受，远离难行，独处难乐，对于未得定的比库，诸森林似乎摄取其心。
§35
‘‘Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti. Tassa mayhaṃ brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我也是在正觉之前，尚未现正觉、还是菩萨时，这样想：「阿兰若、林野、偏远的坐卧处难以承受，远离难行，独处难乐，对于未得定的比库，诸森林似乎摄取其心。」婆罗门，我这样想：「任何具有不清净身业的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于不清净身业之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非具有不清净身业而受用阿兰若、林野、偏远的坐卧处；我是身业清净者。那些受用阿兰若、林野、偏远坐卧处的身业清净诸圣者，我是其中之一。」婆罗门，我自见具此身业清净之时，对于住于阿兰若更加获得安乐。
§36
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何具有不清净语业的沙门或婆罗门……不清净意业者……不清净命的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于不清净命之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非不清净命而受用阿兰若、林野、偏远的坐卧处；我是命清净者。那些受用阿兰若、林野、偏远坐卧处的命清净诸圣者，我是其中之一。」婆罗门，我自见具此命清净之时，对于住于阿兰若更加获得安乐。
§37
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti , tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何对诸欲贪婪、具剧烈贪欲的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于对诸欲贪婪、具剧烈贪欲之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非对诸欲贪婪、具剧烈贪欲者而受用阿兰若、林野、偏远的坐卧处；我是不贪婪者。那些受用阿兰若、林野、偏远坐卧处的不贪婪诸圣者，我是其中之一。」婆罗门，我自见具此不贪婪之时，对于住于阿兰若更加获得安乐。
§38
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何具嗔心、意念邪恶的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于嗔心、意念邪恶之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非具嗔心、意念邪恶而受用阿兰若、林野、偏远的坐卧处；我是慈心者。那些受用阿兰若、林野、偏远坐卧处的慈心诸圣者，我是其中之一。」婆罗门，我自见具此慈心之时，对于住于阿兰若更加获得安乐。
§39
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何被昏沉睡眠所缠缚的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于昏沉睡眠缠缚之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非被昏沉睡眠所缠缚而受用阿兰若、林野、偏远的坐卧处；我是离昏沉睡眠者。那些受用阿兰若、林野、偏远坐卧处的离昏沉睡眠诸圣者，我是其中之一。」婆罗门，我自见具此离昏沉睡眠之时，对于住于阿兰若更加获得安乐。
§40
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何掉举、心未寂止的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于掉举、心未寂止之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非掉举、心未寂止而受用阿兰若、林野、偏远的坐卧处；我是心寂止者。那些受用阿兰若、林野、偏远坐卧处的心寂止诸圣者，我是其中之一。」婆罗门，我自见具此心寂止之时，对于住于阿兰若更加获得安乐。
§41
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何犹豫、疑惑的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于犹豫、疑惑之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非犹豫、疑惑而受用阿兰若、林野、偏远的坐卧处；我是已渡疑者。那些受用阿兰若、林野、偏远坐卧处的已渡疑诸圣者，我是其中之一。」婆罗门，我自见具此已渡疑之时，对于住于阿兰若更加获得安乐。
§42
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti . Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi ; anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何自赞毁他的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于自赞毁他之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非自赞毁他而受用阿兰若、林野、偏远的坐卧处；我是不自赞、不毁他者。那些受用阿兰若、林野、偏远坐卧处的不自赞不毁他诸圣者，我是其中之一。」婆罗门，我自见具此不自赞不毁他之时，对于住于阿兰若更加获得安乐。
§43
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何惊骇、胆怯的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于惊骇、胆怯之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非惊骇、胆怯而受用阿兰若、林野、偏远的坐卧处；我是离毛骨悚然者。那些受用阿兰若、林野、偏远坐卧处的离毛骨悚然诸圣者，我是其中之一。」婆罗门，我自见具此离毛骨悚然之时，对于住于阿兰若更加获得安乐。
§44
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何贪求利养、恭敬、名誉的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于贪求利养、恭敬、名誉之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非贪求利养、恭敬、名誉而受用阿兰若、林野、偏远的坐卧处；我是少欲者。那些受用阿兰若、林野、偏远坐卧处的少欲诸圣者，我是其中之一。」婆罗门，我自见具此少欲之时，对于住于阿兰若更加获得安乐。
§45
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti , kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何懈怠、精进劣弱的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于懈怠、精进劣弱之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非懈怠、精进劣弱而受用阿兰若、林野、偏远的坐卧处；我是已发起精进者。那些受用阿兰若、林野、偏远坐卧处的已发起精进诸圣者，我是其中之一。」婆罗门，我自见具此已发起精进之时，对于住于阿兰若更加获得安乐。
§46
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何失念、无正知的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于失念、无正知之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非失念、无正知而受用阿兰若、林野、偏远的坐卧处；我是念现起者。那些受用阿兰若、林野、偏远坐卧处的念现起诸圣者，我是其中之一。」婆罗门，我自见具此念现起之时，对于住于阿兰若更加获得安乐。
§47
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何不得定、心散乱的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于不得定、心散乱之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非不得定、心散乱而受用阿兰若、林野、偏远的坐卧处；我是定具足者。那些受用阿兰若、林野、偏远坐卧处的定具足诸圣者，我是其中之一。」婆罗门，我自见具此定具足之时，对于住于阿兰若更加获得安乐。
§48
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
「婆罗门，我这样想：「任何恶慧、愚钝的沙门或婆罗门而受用阿兰若、林野、偏远的坐卧处，由于恶慧、愚钝之过失的缘故，那些沙门婆罗门招致不善的怖畏恐惧。然而我并非恶慧、愚钝而受用阿兰若、林野、偏远的坐卧处；我是慧具足者。那些受用阿兰若、林野、偏远坐卧处的慧具足诸圣者，我是其中之一。」婆罗门，我自见具此慧具足之时，对于住于阿兰若更加获得安乐。
Soḷasapariyāyaṃ niṭṭhitaṃ. · 十六种行相完
§49
‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya’nti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ ereti; tassa mayhaṃ brāhmaṇa etadahosi – ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti. Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ paṭivineyya’nti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.
「婆罗门，我这样想：「我宁可于那些被认为是可畏、令毛骨悚然的夜晚，即半月的十四日、十五日、八日，在那样的夜里，在那些园林塔庙、森林塔庙、树下塔庙那样的坐卧处住下，或许我能够看见怖畏恐惧。」婆罗门，后来我便于那些被认为是可畏、令毛骨悚然的夜晚，即半月的十四日、十五日、八日，在那样的夜里，在那些园林塔庙、森林塔庙、树下塔庙那样的坐卧处住下。婆罗门，当我在那里住时，或是鹿来到、或是孔雀坠落树枝、或是风吹动落叶；我这样想：「这难道就是怖畏恐惧来临吗？」婆罗门，我这样想：「我为何仅仅期待怖畏而住呢？我宁可无论怖畏恐惧以何种姿态来临我，我便以何种姿态将其调伏。」婆罗门，当我在经行时，那怖畏恐惧来临。婆罗门，那时我既不停住、也不坐、也不卧，唯有在经行之中将那怖畏恐惧调伏。婆罗门，当我站立时，那怖畏恐惧来临。婆罗门，那时我既不经行、也不坐、也不卧，唯有在站立之中将那怖畏恐惧调伏。婆罗门，当我坐下时，那怖畏恐惧来临。婆罗门，那时我既不卧、也不站立、也不经行，唯有在坐中将那怖畏恐惧调伏。婆罗门，当我卧下时，那怖畏恐惧来临。婆罗门，那时我既不坐、也不站立、也不经行，唯有在卧中将那怖畏恐惧调伏。
§50
‘‘Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti.
「婆罗门，有一些沙门、婆罗门，在实际上是夜晚时想为白昼，在实际上是白昼时想为夜晚。对此，我说那些沙门、婆罗门住于愚痴中。而我，婆罗门，在夜晚时即想为夜晚，在白昼时即想为白昼。婆罗门，若正确地言说者可说：「不愚痴法的有情出现于世间，为了众人的利益、众人的安乐，哀愍世间，为了诸天与人的利义、利益、安乐。」他正确地言说时，应如此说我：「不愚痴法的有情出现于世间，为了众人的利益、众人的安乐，哀愍世间，为了诸天与人的利义、利益、安乐。」
§51
‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
「婆罗门，我的精进发起，不退缩；念现起，不失念；身轻安，不激动；心得定，一境性。婆罗门，我离诸欲、离诸不善法，有寻、有伺，由离而生喜、乐，具足初禅而住。由寻伺之寂止，内净、心一境性，无寻、无伺，由定而生喜、乐，具足第二禅而住。由离喜而住于舍，正念、正知，以身领受乐，诸圣者所宣说的：「具舍、具念、乐住者」，具足第三禅而住。由舍断乐与舍断苦，先前的喜与忧已灭没，无苦无乐、舍念清净，具足第四禅而住。
§52
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So 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 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 anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
「当心如此得定、清净、洁白、无垢、离随烦恼、柔软、适合作业、稳住、已达不动时，我令心引向宿住随念智。我忆念种种宿住，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、许多坏劫、许多成劫、许多成坏劫——「在那里，我有如此之名、如此之族、如此之容色、如此之食、如此领受苦乐、如此寿限；从那里死后，生到那里；在那里我有如此之名、如此之族、如此之容色、如此之食、如此领受苦乐、如此寿限；从那里死后，生到此处。」如此带相貌、带特征地忆念种种宿住。婆罗门，这就是我在夜初分所证得的第一明，无明破、明生，暗破、光明生，正如不放逸、热诚、精进而住者一般。
§53
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – ‘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 passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
「当心如此得定、清净、洁白、无垢、离随烦恼、柔软、适合作业、稳住、已达不动时，我令心引向有情死生智。我以清净、超人的天眼，见诸有情死时、生时，了知卑劣、高贵、美丽、丑陋、善趣、恶趣，随业而行的有情——「这些尊者有情具身恶行、具语恶行、具意恶行，毁谤诸圣者，具邪见，行邪见业；他们身坏命终后，生于苦界、恶趣、堕处、地狱。又这些尊者有情具身善行、具语善行、具意善行，不毁谤诸圣者，具正见，行正见业；他们身坏命终后，生于善趣、天界。」如此以清净、超人的天眼，见诸有情死时、生时，了知卑劣、高贵、美丽、丑陋、善趣、恶趣，随业而行的有情。婆罗门，这就是我在夜中分所证得的第二明，无明破、明生，暗破、光明生，正如不放逸、热诚、精进而住者一般。
§54
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
「当心如此得定、清净、洁白、无垢、离随烦恼、柔软、适合作业、稳住、已达不动时，我令心引向漏尽智。我如实证知「此是苦」，如实证知「此是苦之集」，如实证知「此是苦之灭」，如实证知「此是导至苦灭之道」。如实证知「此是诸漏」，如实证知「此是漏之集」，如实证知「此是漏之灭」，如实证知「此是导至漏灭之道」。我如此知、如此见，心便从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时生起「解脱」之智。证知：「生已灭尽，梵行已立，应作已作，不受后有。」婆罗门，这就是我在夜后分所证得的第三明，无明破、明生，暗破、光明生，正如不放逸、热诚、精进而住者一般。
§55
‘‘Siyā kho pana te, brāhmaṇa, evamassa – ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi – attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno’’ti.
「婆罗门，或许你会这样想：「沙门果德玛至今仍未离贪、未离嗔、未离痴，因此才受用阿兰若、林野、偏远的坐卧处。」婆罗门，然而不应这样看。婆罗门，我见两种利益，而受用阿兰若、林野、偏远的坐卧处——见自己现法乐住，以及哀愍后来的人们。」
§56
‘‘Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā , yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「确实，果德玛先生已哀愍后来的人们，正如阿拉汉、正等正觉者所作的那样。奇哉，果德玛先生！奇哉，果德玛先生！果德玛先生，犹如扶正被颠覆者，开显被遮蔽者，为迷路者指示道路，或在黑暗中持来油灯——「令有眼者得见诸色」——如此，果德玛先生以种种方便开示了法。我皈依果德玛先生、法与比库僧团。愿果德玛先生忆持我为近事男，从今日起乃至命终归依。」
Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ. · 怖畏惊骇经完 第四
5. Anaṅgaṇasuttaṃ5. 无垢经
§57
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。在那里，具寿沙利子称呼诸比库：「贤友们，诸比库。」「贤友。」那些比库回答具寿沙利子。具寿沙利子如此说道：
‘‘Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati . Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī’’ti.
「贤友们，世上有这四种人存在。哪四种呢？贤友，于此，有一种人内有垢秽，却不如实了知「我内有垢秽」。贤友，又有一种人内有垢秽，如实了知「我内有垢秽」。贤友，有一种人内无垢秽，却不如实了知「我内无垢秽」。贤友，又有一种人内无垢秽，如实了知「我内无垢秽」。贤友，其中，那位内有垢秽却不如实了知「我内有垢秽」者，在此两位有垢秽的人中，被说为是下劣之人。贤友，其中，那位内有垢秽并如实了知「我内有垢秽」者，在此两位有垢秽的人中，被说为是最上之人。贤友，其中，那位内无垢秽却不如实了知「我内无垢秽」者，在此两位无垢秽的人中，被说为是下劣之人。贤友，其中，那位内无垢秽并如实了知「我内无垢秽」者，在此两位无垢秽的人中，被说为是最上之人。」
§58
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –
如此说时，具寿马哈摩嘎喇那对具寿沙利子如此说道：
‘‘Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti?
「贤友沙利子，以何因、以何缘，在此两位有垢秽的人中，一位被说为下劣之人，一位被说为最上之人呢？贤友沙利子，又以何因、以何缘，在此两位无垢秽的人中，一位被说为下劣之人，一位被说为最上之人呢？」
§59
‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ , rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.
「贤友，其中，那位内有垢秽却不如实了知「我内有垢秽」者，于他应当预期：他不会生起欲求，不会努力，不会发起精进以断彼垢秽；他将带着贪、嗔、痴、垢秽、染污之心而命终。贤友，犹如从店铺或铁匠家取来的铜盘，被尘与垢所染。它的主人既不使用它，也不擦洗它，而是把它扔在尘土满布之处。贤友，这样过一段时间，那铜盘会变得更加染污、更多垢秽，是吗？」「是的，贤友。」「贤友，同样地，那位内有垢秽却不如实了知「我内有垢秽」者，于他应当预期：他不会生起欲求，不会努力，不会发起精进以断彼垢秽；他将带着贪、嗔、痴、垢秽、染污之心而命终。
‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
「贤友，其中，那位内有垢秽并如实了知「我内有垢秽」者，于他应当预期：他会生起欲求，会努力，会发起精进以断彼垢秽；他将带着无贪、无嗔、无痴、无垢秽、无染污之心而命终。贤友，犹如从店铺或铁匠家取来的铜盘，被尘与垢所染。它的主人既使用它又擦洗它，不把它扔在尘土满布之处。贤友，这样过一段时间，那铜盘会变得更加清净、洁白，是吗？」「是的，贤友。」「贤友，同样地，那位内有垢秽并如实了知「我内有垢秽」者，于他应当预期：他会生起欲求，会努力，会发起精进以断彼垢秽；他将带着无贪、无嗔、无痴、无垢秽、无染污之心而命终。
‘‘Tatrāvuso , yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.
「贤友，其中，那位内无垢秽却不如实了知「我内无垢秽」者，于他应当预期：他将作意净相；由作意净相的缘故，贪将扰乱其心；他将带着贪、嗔、痴、垢秽、染污之心而命终。贤友，犹如从店铺或铁匠家取来的铜盘，清净、洁白。它的主人既不使用它，也不擦洗它，而是把它扔在尘土满布之处。贤友，这样过一段时间，那铜盘会变得更加染污、更多垢秽，是吗？」「是的，贤友。」「贤友，同样地，那位内无垢秽却不如实了知「我内无垢秽」者，于他应当预期：他将作意净相；由作意净相的缘故，贪将扰乱其心；他将带着贪、嗔、痴、垢秽、染污之心而命终。
‘‘Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
「贤友，其中，那位内无垢秽并如实了知「我内无垢秽」者，于他应当预期：他将不作意净相；由不作意净相的缘故，贪不扰乱其心；他将带着无贪、无嗔、无痴、无垢秽、无染污之心而命终。贤友，犹如从店铺或铁匠家取来的铜盘，清净、洁白。它的主人既使用它又擦洗它，不把它扔在尘土满布之处。贤友，这样过一段时间，那铜盘会变得更加清净、洁白，是吗？」「是的，贤友。」「贤友，同样地，那位内无垢秽并如实了知「我内无垢秽」者，于他应当预期：他将不作意净相；由不作意净相的缘故，贪不扰乱其心；他将带着无贪、无嗔、无痴、无垢秽、无染污之心而命终。
‘‘Ayaṃ kho, āvuso moggallāna , hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti.
「贤友摩嘎喇那，此即是因、此即是缘，以此，在此两位有垢秽的人中，一位被说为下劣之人，一位被说为最上之人。贤友摩嘎喇那，此即是因、此即是缘，以此，在此两位无垢秽的人中，一位被说为下劣之人，一位被说为最上之人。」
§60
‘‘Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇa’’nti? ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.
「贤友，「垢秽、垢秽」这样被称说。贤友，这「垢秽」是什么的增语呢？」「贤友，「垢秽」这是恶、不善的欲求之诸行的增语。」
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「我犯了戒，愿诸比库不要知道我犯戒。」贤友，这也是有可能的：那些比库会知道那位比库「已犯戒」。「诸比库知道我犯戒」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「我犯了戒，愿诸比库私下呵责我，而不要在僧团中呵责。」贤友，这也是有可能的：那些比库会在僧团中呵责那位比库，而不是私下。「诸比库在僧团中呵责我，而不是私下」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「我犯了戒，愿同等之人呵责我，而不是非同等之人。」贤友，这也是有可能的：那位比库会被非同等之人呵责，而不是同等之人。「非同等之人呵责我，而不是同等之人」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿导师唯独对我一次又一次提问之后为诸比库说法，而不对其他比库一次又一次提问之后为诸比库说法。」贤友，这也是有可能的：导师会对其他比库一次又一次提问之后为诸比库说法，而不对那位比库一次又一次提问之后为诸比库说法。「导师对其他比库一次又一次提问之后为诸比库说法，而不对我一次又一次提问之后为诸比库说法」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿诸比库唯以我为前导而入村托钵，而不以其他比库为前导而入村托钵。」贤友，这也是有可能的：诸比库会以其他比库为前导而入村托钵，而不以那位比库为前导而入村托钵。「诸比库以其他比库为前导而入村托钵，而不以我为前导而入村托钵」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我在饭堂得最上座、最上水、最上团食，而其他比库不得在饭堂得最上座、最上水、最上团食。」贤友，这也是有可能的：其他比库会在饭堂得最上座、最上水、最上团食，而那位比库不得在饭堂得最上座、最上水、最上团食。「其他比库在饭堂得最上座、最上水、最上团食，我不得在饭堂得最上座、最上水、最上团食」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我在饭堂用食后作随喜，而其他比库不在饭堂用食后作随喜。」贤友，这也是有可能的：其他比库会在饭堂用食后作随喜，而那位比库不在饭堂用食后作随喜。「其他比库在饭堂用食后作随喜，我不在饭堂用食后作随喜」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我为来到园中的诸比库说法，而其他比库不为来到园中的诸比库说法。」贤友，这也是有可能的：其他比库会为来到园中的诸比库说法，而那位比库不为来到园中的诸比库说法。「其他比库为来到园中的诸比库说法，我不为来到园中的诸比库说法」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我为来到园中的诸比库尼说法……为诸近事男说法……为诸近事女说法，而其他比库不为来到园中的近事女说法。」贤友，这也是有可能的：其他比库会为来到园中的近事女说法，而那位比库不为来到园中的近事女说法。「其他比库为来到园中的近事女说法，我不为来到园中的近事女说法」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti , na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿诸比库唯恭敬、尊重、敬爱、供养我，而不恭敬、尊重、敬爱、供养其他比库。」贤友，这也是有可能的：诸比库会恭敬、尊重、敬爱、供养其他比库，而不恭敬、尊重、敬爱、供养那位比库。「诸比库恭敬、尊重、敬爱、供养其他比库，不恭敬、尊重、敬爱、供养我」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿诸比库尼……诸近事男……诸近事女唯恭敬、尊重、敬爱、供养我，而不恭敬、尊重、敬爱、供养其他比库。」贤友，这也是有可能的：诸近事女会恭敬、尊重、敬爱、供养其他比库，而不恭敬、尊重、敬爱、供养那位比库。「诸近事女恭敬、尊重、敬爱、供养其他比库，不恭敬、尊重、敬爱、供养我」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我得殊胜之衣，而其他比库不得殊胜之衣。」贤友，这也是有可能的：其他比库会得殊胜之衣，而那位比库不得殊胜之衣。「其他比库得殊胜之衣，我不得殊胜之衣」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
「贤友，这是有可能的：在此，某位比库可能生起这样的欲求：「但愿唯有我得殊胜的团食……殊胜的坐卧处……殊胜的病缘药资具，而其他比库不得殊胜的病缘药资具。」贤友，这也是有可能的：其他比库会得殊胜的病缘药资具，而那位比库不得殊胜的病缘药资具。「其他比库得殊胜的病缘药资具，我不得殊胜的病缘药资具」——他因此忿怒、不满。贤友，那忿怒与不满——两者都是垢秽。
‘‘Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.
「贤友，「垢秽」即是这些恶、不善的欲求之诸行的增语。」
§61
‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
「贤友，任何比库若此等恶、不善的欲求之诸行未断而被看见、听闻，即便他是住阿兰若者、住偏远坐卧处者、行乞食者、次第行乞者、持尘堆衣者、持粗衣者，同梵行者也不恭敬、不尊重、不敬爱、不供养他。那是什么原因呢？因为那位具寿恶、不善的欲求之诸行未断而被看见、听闻。贤友，犹如从店铺或铁匠家取来的铜盘，清净、洁白。它的主人把死蛇、死狗、或死人的尸体放入其中，用另一个铜盘盖上，然后走过市场。人们看见后这样说：「喂，这里面装的什么东西？看起来像是什么珍宝似的。」然后起身揭开观看。一看之下，不可意便生起、厌恶生起、厌离生起；即使饥饿的人也不想吃，更何况饱食者。贤友，同样地，任何比库若此等恶、不善的欲求之诸行未断而被看见、听闻，即便他是住阿兰若者、住偏远坐卧处者、行乞食者、次第行乞者、持尘堆衣者、持粗衣者，同梵行者也不恭敬、不尊重、不敬爱、不供养他。那是什么原因呢？因为那位具寿恶、不善的欲求之诸行未断而被看见、听闻。
§62
‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu ? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti . Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā’’ti.
「贤友，任何比库若此等恶、不善的欲求之诸行已断而被看见、听闻，即便他是住村边者、受邀请者、持居士衣者，同梵行者都恭敬、尊重、敬爱、供养他。那是什么原因呢？因为那位具寿恶、不善的欲求之诸行已断而被看见、听闻。贤友，犹如从店铺或铁匠家取来的铜盘，清净、洁白。它的主人将拣去黑粒的沙利米饭、配以多种汤与多种菜肴放入其中，用另一个铜盘盖上，然后走过市场。人们看见后这样说：「喂，这里面装的什么东西？看起来像是什么珍宝似的。」然后起身揭开观看。一看之下，可意便生起、无厌恶生起、不厌离生起；即使饱食的人也想吃，更何况饥饿者。贤友，同样地，任何比库若此等恶、不善的欲求之诸行已断而被看见、听闻，即便他是住村边者、受邀请者、持居士衣者，同梵行者都恭敬、尊重、敬爱、供养他。那是什么原因呢？因为那位具寿恶、不善的欲求之诸行已断而被看见、听闻。」
§63
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘upamā maṃ, āvuso sāriputta, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, āvuso moggallānā’’ti. ‘‘Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti . Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.
如此说时，具寿马哈摩嘎喇那对具寿沙利子如此说道：「贤友沙利子，一譬喻闪现在我心中。」「那请说，贤友摩嘎喇那。」「贤友，一时我住在王舍城的山围城。那时，贤友，我在清晨著衣，取钵与衣，为托钵而进入王舍城。那时，车匠之子三密帝正在削切车轮之轮辋。前车匠之子邪命者般度之子正站在旁边。那时，贤友，前车匠之子邪命者般度之子心中生起这样的思惟：「但愿这位车匠之子三密帝能削去此轮辋上的这个弯曲、这个扭曲、这个缺陷，这样此轮辋将去除弯曲、去除扭曲、去除缺陷，清净而安住于核心。」贤友，每当前车匠之子邪命者般度之子的心中如是思惟，车匠之子三密帝就削去那轮辋上那样的弯曲、扭曲、缺陷。于是，贤友，前车匠之子邪命者般度之子满意地说出满意的话：「似乎他心察于心而削切。」
‘‘Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.
「同样地，贤友，那些无信、为生计而非因信心从家出家入无家的人——谄曲、诈伪、欺诳、掉举、粗鄙、轻浮、多言、杂话、不护诸根、饮食不知量、不勤警寤、不顾沙门行、于学处无殷重恭敬、多欲、懈怠、在退堕上为首、于远离上舍弃重担、懒惰、精进劣弱、失念、无正知、不得定、心散乱、恶慧、愚钝——具寿沙利子用此法门，似乎心察于心而削切他们。
‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū’’ti.
「贤友，那些由于信心从家出家入无家的良家之子——不谄曲、不诈伪、不欺诳、不掉举、不粗鄙、不轻浮、不多言、不杂话、护诸根、饮食知量、勤警寤、顾沙门行、于学处殷重恭敬、不多欲、不懈怠、于退堕上舍弃重担、于远离上为首、已发起精进、精勤、念现起、正知、得定、一心、有慧、不愚钝——他们听闻具寿沙利子此法门后，似乎以语、以意而饮、而食：「善哉！同梵行者令人从不善出而立于善。」贤友，犹如少壮青年男女，乐于装饰，洗浴头后，得到青莲华鬘、或茉莉华鬘、或解脱华鬘，以双手接过，置于头顶上。贤友，同样地，那些由于信心从家出家入无家的良家之子——不谄曲、不诈伪、不欺诳、不掉举、不粗鄙、不轻浮、不多言、不杂话、护诸根、饮食知量、勤警寤、顾沙门行、于学处殷重恭敬、不多欲、不懈怠、于退堕上舍弃重担、于远离上为首、已发起精进、精勤、念现起、正知、得定、一心、有慧、不愚钝——他们听闻具寿沙利子此法门后，似乎以语、以意而饮、而食：「善哉！同梵行者令人从不善出而立于善。」」如此，这两位大龙象相互赞叹彼此的善说。
Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ. · 无垢经完 第五
6. Ākaṅkheyyasuttaṃ6. 希望经
§64
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。在那里，世尊称呼诸比库：「诸比库。」那些比库回答世尊：「尊者。」世尊如此说道：
‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.
「诸比库，你们应达上而住，具足巴帝摩卡；以巴帝摩卡的防护而防护，具足行处与正行，于微小的罪中见怖畏，受持学于诸学处。
§65
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti , sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我为同梵行者所喜爱、所可意、所尊重、所敬仰」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我是衣、团食、坐卧处、病缘药资具之得者」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘yesāhaṃ cīvarapiṇḍapātasenāsana gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我所受用衣、团食、坐卧处、病缘药资具之施主，他们的这些行为有大果、大利益」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye maṃ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿那些已去世、命终的亲戚、血亲以净信心忆念我时，对他们而言这有大果、大利益」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
§66
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我是堪忍不乐与乐者，不令不乐战胜我；愿我能不断战胜已生起的不乐而住」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我是堪忍怖畏恐惧者，不令怖畏恐惧战胜我；愿我能不断战胜已生起的怖畏恐惧而住」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我是属于增上心、现法乐住的四禅之随意得者、无难得者、无艰辛得者」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我以身触证那些超越色界的寂静无色解脱而住」，他应圆满诸戒……修习空闲处。
§67
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我因三结之灭尽成为入流者，不堕恶趣法、决定、以正觉为究竟」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我因三结之灭尽、贪嗔痴之薄弱成为一来者，只来此世一次即作苦之边际」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我因五下分结之灭尽成为化生者，在那里般涅槃、不再从彼世返回」，他应圆满诸戒……修习空闲处。
§68
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我能领受种种神变——一身成多身，多身成一身；显现、隐没；穿墙、穿壁、穿山无碍而行，如在空中；于地中出没，如在水中；于水上行而水不破，如在地上；于空中以结跏趺坐而行，如有翅之鸟；对此具大神力、大威德的日月亦能以手触摸、抚摸；乃至梵界都能以身自在而行」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我以清净、超人的天耳界，听闻天人二种声音，远近皆闻」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我以心遍知其他有情、其他人的心——有贪的心了知为有贪的心，离贪的心了知为离贪的心；有嗔的心了知为有嗔的心，离嗔的心了知为离嗔的心；有痴的心了知为有痴的心，离痴的心了知为离痴的心；收缩的心了知为收缩的心，散乱的心了知为散乱的心；广大的心了知为广大的心，不广大的心了知为不广大的心；有上的心了知为有上的心，无上的心了知为无上的心；得定的心了知为得定的心，未得定的心了知为未得定的心；解脱的心了知为解脱的心，未解脱的心了知为未解脱的心」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi 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 idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我能忆念种种宿住，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、许多坏劫、许多成劫、许多成坏劫——在那里，我有如此之名、如此之族、如此之容色、如此之食、如此领受苦乐、如此寿限；从那里死后，生到那里；在那里我有如此之名、如此之族、如此之容色、如此之食、如此领受苦乐、如此寿限；从那里死后，生到此处。如此带相貌、带特征地忆念种种宿住」，他应圆满诸戒……修习空闲处。
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – 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 upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我以清净、超人的天眼，见诸有情死时、生时，了知卑劣、高贵、美丽、丑陋、善趣、恶趣，随业而行的有情——这些尊者有情具身恶行、具语恶行、具意恶行，毁谤诸圣者，具邪见，行邪见业；他们身坏命终后，生于苦界、恶趣、堕处、地狱。又这些尊者有情具身善行、具语善行、具意善行，不毁谤诸圣者，具正见，行正见业；他们身坏命终后，生于善趣、天界。如此以清净、超人的天眼，见诸有情死时、生时，了知卑劣、高贵、美丽、丑陋、善趣、恶趣，随业而行的有情」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
§69
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.
「诸比库，若比库希望：「愿我由诸漏灭尽，于现法中自证、现证、具足无漏的心解脱、慧解脱而住」，他应圆满诸戒，内心专注于心止，不轻忽禅那，具足于观，修习空闲处。
‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū’’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.
「「诸比库，你们应达上而住，具足巴帝摩卡；以巴帝摩卡的防护而防护，具足行处与正行，于微小的罪中见怖畏，受持学于诸学处」——凡是如此所说，即是缘此而说。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如此说。那些比库满意并欢喜世尊所说。
Ākaṅkheyyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 希望经完 第六
7. Vatthasuttaṃ7. 布经
§70
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。在那里，世尊称呼诸比库：「诸比库。」那些比库回答世尊：「尊者。」世尊如此说道：
‘‘Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya – surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṃ kissa hetu? Parisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.
「诸比库，犹如一件染污、带垢的衣服，染工不论浸入何种染料——青色、黄色、红色、茜色——都只能染得不好看的颜色、不清净的颜色。那是什么原因呢？诸比库，因为那衣服的不清净。同样地，诸比库，当心染污时，应预期恶趣。诸比库，犹如一件清净、洁白的衣服，染工不论浸入何种染料——青色、黄色、红色、茜色——都能染得好看的颜色、清净的颜色。那是什么原因呢？诸比库，因为那衣服的清净。同样地，诸比库，当心不染污时，应预期善趣。
§71
‘‘Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.
「诸比库，什么是心的随烦恼呢？贪婪不平等是心的随烦恼，嗔恚是心的随烦恼，忿是心的随烦恼，恨是心的随烦恼，覆是心的随烦恼，恼是心的随烦恼，嫉是心的随烦恼，悭是心的随烦恼，诳是心的随烦恼，谄是心的随烦恼，顽固是心的随烦恼，激愤是心的随烦恼，慢是心的随烦恼，过慢是心的随烦恼，骄是心的随烦恼，放逸是心的随烦恼。
§72
‘‘Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati ; ‘kodho cittassa upakkileso’ti – iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa upakkileso’ti – iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; ‘issā cittassa upakkileso’ti – iti viditvā issaṃ cittassa upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti – iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; ‘thambho cittassa upakkileso’ti – iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti – iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa upakkileso’ti – iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado cittassa upakkileso’ti – iti viditvā madaṃ cittassa upakkilesaṃ pajahati; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.
「诸比库，当比库了知「贪婪不平等是心的随烦恼」后，便断除贪婪不平等这心的随烦恼；了知「嗔恚是心的随烦恼」后，便断除嗔恚这心的随烦恼；了知「忿是心的随烦恼」后，便断除忿这心的随烦恼；了知「恨是心的随烦恼」后，便断除恨这心的随烦恼；了知「覆是心的随烦恼」后，便断除覆这心的随烦恼；了知「恼是心的随烦恼」后，便断除恼这心的随烦恼；了知「嫉是心的随烦恼」后，便断除嫉这心的随烦恼；了知「悭是心的随烦恼」后，便断除悭这心的随烦恼；了知「诳是心的随烦恼」后，便断除诳这心的随烦恼；了知「谄是心的随烦恼」后，便断除谄这心的随烦恼；了知「顽固是心的随烦恼」后，便断除顽固这心的随烦恼；了知「激愤是心的随烦恼」后，便断除激愤这心的随烦恼；了知「慢是心的随烦恼」后，便断除慢这心的随烦恼；了知「过慢是心的随烦恼」后，便断除过慢这心的随烦恼；了知「骄是心的随烦恼」后，便断除骄这心的随烦恼；了知「放逸是心的随烦恼」后，便断除放逸这心的随烦恼。
§73
‘‘Yato kho , bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.
「诸比库，当比库如此了知「贪婪不平等是心的随烦恼」后，贪婪不平等这心的随烦恼被断除；了知「嗔恚是心的随烦恼」后，嗔恚这心的随烦恼被断除；了知「忿是心的随烦恼」后，忿这心的随烦恼被断除；了知「恨是心的随烦恼」后，恨这心的随烦恼被断除；了知「覆是心的随烦恼」后，覆这心的随烦恼被断除；了知「恼是心的随烦恼」后，恼这心的随烦恼被断除；了知「嫉是心的随烦恼」后，嫉这心的随烦恼被断除；了知「悭是心的随烦恼」后，悭这心的随烦恼被断除；了知「诳是心的随烦恼」后，诳这心的随烦恼被断除；了知「谄是心的随烦恼」后，谄这心的随烦恼被断除；了知「顽固是心的随烦恼」后，顽固这心的随烦恼被断除；了知「激愤是心的随烦恼」后，激愤这心的随烦恼被断除；了知「慢是心的随烦恼」后，慢这心的随烦恼被断除；了知「过慢是心的随烦恼」后，过慢这心的随烦恼被断除；了知「骄是心的随烦恼」后，骄这心的随烦恼被断除；了知「放逸是心的随烦恼」后，放逸这心的随烦恼被断除。
§74
‘‘So buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo , anuttaraṃ puññakkhettaṃ lokassā’ti.
「他对佛具不坏净：「彼世尊亦即是阿拉汉、正等正觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。」他对法具不坏净：「法由世尊所善说，是自见的、无时的、来见的、引导的、应由诸智者各自证知的。」他对僧具不坏净：「世尊的弟子僧团是善行道者，世尊的弟子僧团是正直行道者，世尊的弟子僧团是如理行道者，世尊的弟子僧团是正当行道者，即是四双八辈。此世尊的弟子僧团应受供养、应受招待、应受布施、应受合掌，是世间无上的福田。」
§75
‘‘Yathodhi kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘dhamme…pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
「随分所舍、所吐、所脱、所断、所舍弃者，他便得「我对佛具不坏净」——得义受，得法受，得与法相应的欣悦。欣悦者生喜，心有喜者身得轻安，身轻安者感受乐，乐者心得定；「对法……对僧具不坏净」——得义受，得法受，得与法相应的欣悦；欣悦者生喜，心有喜者身得轻安，身轻安者感受乐，乐者心得定。「随分我所舍、所吐、所脱、所断、所舍弃者」——得义受，得法受，得与法相应的欣悦；欣悦者生喜，心有喜者身得轻安，身轻安者感受乐，乐者心得定。
§76
‘‘Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ , ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ, evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ , nevassa taṃ hoti antarāyāya.
「诸比库，这样具戒、具法、具慧的比库，即使食用拣去黑粒的沙利米团食，配以多种汤与多种菜肴，对他也不构成障碍。诸比库，犹如一件染污、带垢的衣服，遇清净之水便变得清净、洁白；又如金子在炉口中便变得清净、洁白——同样地，诸比库，这样具戒、具法、具慧的比库，即使食用拣去黑粒的沙利米团食，配以多种汤与多种菜肴，对他也不构成障碍。
§77
‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ . Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
「他以具慈的心遍满一方而住，同样第二方，同样第三方，同样第四方。如此上、下、横、一切处、于一切，以具慈的心——广大、博大、无量、无怨、无害——遍满一切世间而住；以具悲的心……以具喜的心……以具舍的心遍满一方而住，同样第二方，同样第三方，同样第四方。如此上、下、横、一切处、于一切，以具舍的心——广大、博大、无量、无怨、无害——遍满一切世间而住。
§78
‘‘So ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇa’nti 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 . Ayaṃ vuccati, bhikkhave – ‘bhikkhu sināto antarena sinānenā’’’ti.
「他了知：「有此，有劣，有胜，有此想之上的出离。」他如此知、如此见，心便从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时生起「解脱」之智。他了知：「生已灭尽，梵行已立，应作已作，不受后有。」诸比库，这被称为「比库以内沐浴而沐浴者」。」
§79
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu’’nti? ‘‘Kiṃ, brāhmaṇa, bāhukāya nadiyā? Kiṃ bāhukā nadī karissatī’’ti? ‘‘Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī’’ti. Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –
那时，孙陀利咖婆罗堕阇婆罗门坐于世尊不远处。于是，孙陀利咖婆罗堕阇婆罗门对世尊如此说：「果德玛先生是否前往巴户咖河沐浴？」「婆罗门，去巴户咖河作什么？巴户咖河能做什么？」「果德玛先生，巴户咖河被众人视为解脱之水；果德玛先生，巴户咖河被众人视为功德之水；众人于巴户咖河洗脱其所作恶业。」那时，世尊以偈颂告孙陀利咖婆罗堕阇婆罗门：
‘‘Bāhukaṃ adhikakkañca, gayaṃ sundarikaṃ mapi ;
「于巴户咖、阿迪咖咖、伽耶、孙陀利咖，
Sarassatiṃ payāgañca, atho bāhumatiṃ nadiṃ;
于萨拉萨提、巴亚嘎，以及巴户玛帝河，
Niccampi bālo pakkhando , kaṇhakammo na sujjhati.
愚人纵然常跃入，作黑业者亦须跋。
‘‘Kiṃ sundarikā karissati, kiṃ payāgā kiṃ bāhukā nadī;
「孙陀利咖能做什么？巴亚嘎能做什么？巴户咖河能做什么？
Veriṃ katakibbisaṃ naraṃ, na hi naṃ sodhaye pāpakamminaṃ.
怨敌、作罪的人，不能令他这作恶业者清净。
‘‘Suddhassa ve sadā phaggu, suddhassuposatho sadā;
「对清净者，则常是帕古节，对清净者，则常是伍波萨他日；
Suddhassa sucikammassa, sadā sampajjate vataṃ;
对清净者、作净业者，则常圆满其戒行；
Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṃ.
婆罗门，即于此处沐浴，于诸有情中作安隐。
‘‘Sace musā na bhaṇasi, sace pāṇaṃ na hiṃsasi;
「若你不说妄语，若你不害生命，
Sace adinnaṃ nādiyasi, saddahāno amaccharī;
若你不取不与，有信、无悭，
Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayā’’ti.
你去伽耶作什么？伽耶于你即是井水。」
§80
Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.
如此说时，孙陀利咖婆罗堕阇婆罗门对世尊如此说：「奇哉，果德玛先生！奇哉，果德玛先生！果德玛先生，犹如扶正被颠覆者，开显被遮蔽者，为迷路者指示道路，或在黑暗中持来油灯——「令有眼者得见诸色」——如此，果德玛先生以种种方便开示了法。我皈依果德玛先生、法与比库僧团。我愿于果德玛先生座下出家，愿得达上。」于是，孙陀利咖婆罗堕阇婆罗门于世尊座下得出家，得达上。具寿婆罗堕阇受达上不久，便独自远离、不放逸、热诚、精勤而住；不久便于现法中自证、现证、具足良家之子正从家出家入无家、为之而出家的梵行究竟无上目标而住。他证知：「生已灭尽，梵行已立，应作已作，不受后有。」具寿婆罗堕阇成为诸阿拉汉之一。
Vatthasuttaṃ niṭṭhitaṃ sattamaṃ. · 布经完 第七
8. Sallekhasuttaṃ8. 削减经
§81
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca – ‘‘yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī’’ti?
如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。那时，具寿马哈准达在傍晚时从独处静坐起来，前往世尊之处；到已，礼敬世尊，坐于一边。坐于一边的具寿马哈准达对世尊如此说：「尊者，世上生起种种见——与我说相应、或与世间说相应——对于比库从最初作意时，便能断除此等诸见、舍弃此等诸见吗？」
§82
‘‘Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti – evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
「准达，世上生起种种见——与我说相应、或与世间说相应——那些见在哪里生起、在哪里潜伏、在哪里现行，便对彼如此：「此不是我的，此不是我，此非我的我」——当以正慧如实照见时，便能断除此等诸见、舍弃此等诸见。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库离诸欲、离诸不善法，有寻、有伺，由离而生喜、乐，具足初禅而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为现法乐住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库由寻伺之寂止，内净、心一境性，无寻、无伺，由定而生喜、乐，具足第二禅而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为现法乐住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库由离喜而住于舍，正念、正知，以身领受乐，诸圣者所宣说的「具舍、具念、乐住者」，具足第三禅而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为现法乐住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库由舍断乐与舍断苦，先前的喜与忧已灭没，无苦无乐、舍念清净，具足第四禅而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为现法乐住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库完全超越色想，由有对想之灭没，由不作意种种想，思惟「空是无边的」，具足空无边处而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为寂静住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库完全超越空无边处，思惟「识是无边的」，具足识无边处而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为寂静住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库完全超越识无边处，思惟「无所有」，具足无所有处而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为寂静住。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti . Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
「准达，这是有可能的：在此，某位比库完全超越无所有处，具足非想非非想处而住。他可能这样想：「我以削减而住。」准达，然而这些在圣者之律中不被称为削减。在圣者之律中，这些被称为寂静住。
§83
‘‘Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.
「然而，准达，你们在此应当实行削减。「他人将为恼害者，我们于此将为不恼害者」——应当实行削减。「他人将为杀生者，我们于此将为离杀生者」——应当实行削减。「他人将为不与取者，我们于此将为离不与取者」——应当实行削减。「他人将为非梵行者，我们于此将为梵行者」——应当实行削减。「他人将为妄语者，我们于此将为离妄语者」——应当实行削减。「他人将为两舌者，我们于此将为离两舌者」——应当实行削减。「他人将为粗恶语者，我们于此将为离粗恶语者」——应当实行削减。「他人将为杂秽语者，我们于此将为离杂秽语者」——应当实行削减。「他人将为贪婪者，我们于此将为不贪婪者」——应当实行削减。「他人将为嗔心者，我们于此将为无嗔心者」——应当实行削减。「他人将为邪见者，我们于此将为正见者」——应当实行削减。「他人将为邪思惟者，我们于此将为正思惟者」——应当实行削减。「他人将为邪语者，我们于此将为正语者」——应当实行削减。「他人将为邪业者，我们于此将为正业者」——应当实行削减。「他人将为邪命者，我们于此将为正命者」——应当实行削减。「他人将为邪精进者，我们于此将为正精进者」——应当实行削减。「他人将为邪念者，我们于此将为正念者」——应当实行削减。「他人将为邪定者，我们于此将为正定者」——应当实行削减。「他人将为邪智者，我们于此将为正智者」——应当实行削减。「他人将为邪解脱者，我们于此将为正解脱者」——应当实行削减。
‘‘‘Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā’ti sallekho karaṇīyo . ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti , mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.
「「他人将为昏沉睡眠所缠缚者，我们于此将为离昏沉睡眠者」——应当实行削减。「他人将为掉举者，我们于此将为不掉举者」——应当实行削减。「他人将为疑者，我们于此将为渡疑者」——应当实行削减。「他人将为忿者，我们于此将为无忿者」——应当实行削减。「他人将为恨者，我们于此将为无恨者」——应当实行削减。「他人将为覆者，我们于此将为无覆者」——应当实行削减。「他人将为恼者，我们于此将为无恼者」——应当实行削减。「他人将为嫉者，我们于此将为无嫉者」——应当实行削减。「他人将为悭者，我们于此将为无悭者」——应当实行削减。「他人将为诳者，我们于此将为无诳者」——应当实行削减。「他人将为谄者，我们于此将为无谄者」——应当实行削减。「他人将为顽固者，我们于此将为不顽固者」——应当实行削减。「他人将为过慢者，我们于此将为不过慢者」——应当实行削减。「他人将为恶说者，我们于此将为善说者」——应当实行削减。「他人将为恶友者，我们于此将为善友者」——应当实行削减。「他人将为放逸者，我们于此将为不放逸者」——应当实行削减。「他人将为无信者，我们于此将为有信者」——应当实行削减。「他人将为无惭者，我们于此将为有惭者」——应当实行削减。「他人将为无愧者，我们于此将为有愧者」——应当实行削减。「他人将为少闻者，我们于此将为多闻者」——应当实行削减。「他人将为懈怠者，我们于此将为已发起精进者」——应当实行削减。「他人将为失念者，我们于此将为念现起者」——应当实行削减。「他人将为恶慧者，我们于此将为慧具足者」——应当实行削减。「他人将为世俗见之执取、固执、难舍者，我们于此将为不执取世俗见、不固执、易舍者」——应当实行削减。
§84
‘‘Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ…‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ.
「准达，我说对于诸善法，心的生起即有大利益，何况身与语的随行！因此，准达，「他人将为恼害者，我们于此将为不恼害者」——应生起此心。「他人将为杀生者，我们于此将为离杀生者」——应生起此心……「他人将为世俗见之执取、固执、难舍者，我们于此将为不执取世俗见、不固执、易舍者」——应生起此心。
§85
‘‘Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya , musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.
「准达，犹如有一崎岖之道，有另一平坦之道可绕行；又或准达，犹如有一崎岖渡口，有另一平坦渡口可绕行——同样地，准达，对于恼害的人而言，不恼害是其绕行；对于杀生的人而言，离杀生是其绕行；对于不与取的人而言，离不与取是其绕行；对于非梵行的人而言，离非梵行是其绕行；对于妄语的人而言，离妄语是其绕行；对于两舌的人而言，离两舌是其绕行；对于粗恶语的人而言，离粗恶语是其绕行；对于杂秽语的人而言，离杂秽语是其绕行；对于贪婪的人而言，不贪婪是其绕行；对于嗔心的人而言，无嗔是其绕行；对于邪见的人而言，正见是其绕行；对于邪思惟的人而言，正思惟是其绕行；对于邪语的人而言，正语是其绕行；对于邪业的人而言，正业是其绕行；对于邪命的人而言，正命是其绕行；对于邪精进的人而言，正精进是其绕行；对于邪念的人而言，正念是其绕行；对于邪定的人而言，正定是其绕行；对于邪智的人而言，正智是其绕行；对于邪解脱的人而言，正解脱是其绕行。
‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya , issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya , sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.
「对于被昏沉睡眠所缠缚的人而言，离昏沉睡眠是其绕行；对于掉举的人而言，不掉举是其绕行；对于疑的人而言，渡疑是其绕行；对于忿的人而言，无忿是其绕行；对于恨的人而言，无恨是其绕行；对于覆的人而言，无覆是其绕行；对于恼的人而言，无恼是其绕行；对于嫉的人而言，无嫉是其绕行；对于悭的人而言，无悭是其绕行；对于诳的人而言，无诳是其绕行；对于谄的人而言，无谄是其绕行；对于顽固的人而言，不顽固是其绕行；对于过慢的人而言，不过慢是其绕行；对于恶说的人而言，善说是其绕行；对于恶友的人而言，善友是其绕行；对于放逸的人而言，不放逸是其绕行；对于无信的人而言，信是其绕行；对于无惭的人而言，惭是其绕行；对于无愧的人而言，愧是其绕行；对于少闻的人而言，多闻是其绕行；对于懈怠的人而言，发起精进是其绕行；对于失念的人而言，念现起是其绕行；对于恶慧的人而言，慧具足是其绕行；对于世俗见之执取、固执、难舍的人而言，不执取世俗见、不固执、易舍是其绕行。
§86
‘‘Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā , ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā , evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya , pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya…pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.
「准达，犹如任何不善法皆堕于下，任何善法皆趣于上；同样地，准达，对于恼害的人而言，不恼害能令其趣上；对于杀生的人而言，离杀生能令其趣上……对于世俗见之执取、固执、难舍的人而言，不执取世俗见、不固执、易舍能令其趣上。
§87
‘‘So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata , cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.
「准达，自己陷于泥沼中而欲拔他人出泥沼——无此可能。准达，自己未陷于泥沼中而能拔他人出泥沼——有此可能。准达，自己未调伏、未受训、未般涅槃而能调伏他人、训导他人、令他人般涅槃——无此可能。准达，自己已调伏、已受训、已般涅槃而能调伏他人、训导他人、令他人般涅槃——有此可能。同样地，准达，对于恼害的人而言，不恼害能令其般涅槃；对于杀生的人而言，离杀生能令其般涅槃；对于不与取的人而言，离不与取能令其般涅槃；对于非梵行的人而言，离非梵行能令其般涅槃；对于妄语的人而言，离妄语能令其般涅槃；对于两舌的人而言，离两舌能令其般涅槃；对于粗恶语的人而言，离粗恶语能令其般涅槃；对于杂秽语的人而言，离杂秽语能令其般涅槃；对于贪婪的人而言，不贪婪能令其般涅槃；对于嗔心的人而言，无嗔能令其般涅槃；对于邪见的人而言，正见能令其般涅槃；对于邪思惟的人而言，正思惟能令其般涅槃；对于邪语的人而言，正语能令其般涅槃；对于邪业的人而言，正业能令其般涅槃；对于邪命的人而言，正命能令其般涅槃；对于邪精进的人而言，正精进能令其般涅槃；对于邪念的人而言，正念能令其般涅槃；对于邪定的人而言，正定能令其般涅槃；对于邪智的人而言，正智能令其般涅槃；对于邪解脱的人而言，正解脱能令其般涅槃。
‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.
「对于被昏沉睡眠所缠缚的人而言，离昏沉睡眠能令其般涅槃。对于掉举的人而言，不掉举能令其般涅槃。对于疑的人而言，渡疑能令其般涅槃。对于忿的人而言，无忿能令其般涅槃。对于恨的人而言，无恨能令其般涅槃。对于覆的人而言，无覆能令其般涅槃。对于恼的人而言，无恼能令其般涅槃。对于嫉的人而言，无嫉能令其般涅槃。对于悭的人而言，无悭能令其般涅槃。对于诳的人而言，无诳能令其般涅槃。对于谄的人而言，无谄能令其般涅槃。对于顽固的人而言，不顽固能令其般涅槃。对于过慢的人而言，不过慢能令其般涅槃。对于恶说的人而言，善说能令其般涅槃。对于恶友的人而言，善友能令其般涅槃。对于放逸的人而言，不放逸能令其般涅槃。对于无信的人而言，信能令其般涅槃。对于无惭的人而言，惭能令其般涅槃。对于无愧的人而言，愧能令其般涅槃。对于少闻的人而言，多闻能令其般涅槃。对于懈怠的人而言，发起精进能令其般涅槃。对于失念的人而言，念现起能令其般涅槃。对于恶慧的人而言，慧具足能令其般涅槃。对于世俗见之执取、固执、难舍的人而言，不执取世俗见、不固执、易舍能令其般涅槃。
§88
‘‘Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’ – ayaṃ kho amhākaṃ anusāsanī’’ti.
「如此，准达，我已开示削减法门，已开示心起法门，已开示绕行法门，已开示上行法门，已开示般涅槃法门。凡是哀愍弟子、寻求弟子利益的导师，出于悲悯所应作的，我已为你们作了。准达，这些是树下，这些是空闲处；准达，当修禅那，莫放逸，莫日后追悔——这就是我对你们的教诫。」
Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.
世尊如此说。具寿马哈准达满意并欢喜世尊所说。
Catuttālīsapadā vuttā, sandhayo pañca desitā;
说了四十四句，开示了五门路，
Sallekho nāma suttanto, gambhīro sāgarūpamoti.
此经名为「削减」，深广犹如大海。
Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 削减经完 第八
9. Sammādiṭṭhisuttaṃ9. 正见经
§89
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
如是我闻：一时，世尊住在沙瓦提揭德林给孤独园。在那里，具寿沙利子唤诸比库：「贤友比库们！」「贤友！」那些比库回答具寿沙利子。具寿沙利子如是说道——
‘‘‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?
「贤友们，所谓『正见、正见』，诸贤友，以何程度圣弟子是正见者，其见正直，对法具有不坏的净信，已来到此正法？」
‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
「贤友，我们愿从远方前来具寿沙利子处以了知此语之义。善哉！愿具寿沙利子显明此语之义。比库们听了具寿沙利子之后将会忆持。」「那么，贤友们，谛听，善作意，我将说。」「是的，贤友。」那些比库回答具寿沙利子。具寿沙利子如是说道——
‘‘Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.
「诸贤友，当圣弟子了知不善、了知不善之根、了知善、了知善之根时——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。然而，诸贤友，什么是不善？什么是不善之根？什么是善？什么是善之根？诸贤友，杀生是不善，不与取是不善，欲邪行是不善，妄语是不善，两舌是不善，粗恶语是不善，杂秽语是不善，贪婪是不善，嗔恚是不善，邪见是不善——诸贤友，这称为不善。然而，诸贤友，什么是不善之根？贪是不善之根，嗔是不善之根，痴是不善之根——诸贤友，这称为不善之根。
‘‘Katamañcāvuso , kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.
「然而，诸贤友，什么是善？离杀生是善，离不与取是善，离欲邪行是善，离妄语是善，离两舌是善，离粗恶语是善，离杂秽语是善，无贪婪是善，无嗔恚是善，正见是善——诸贤友，这称为善。然而，诸贤友，什么是善之根？无贪是善之根，无嗔是善之根，无痴是善之根——诸贤友，这称为善之根。
‘‘Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知不善、如是了知不善之根、如是了知善、如是了知善之根时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§90
‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?
「萨度，贤友！」那些比库欢喜、随喜具寿沙利子所说后，又向具寿沙利子问了进一步的问题：「贤友，是否还有别的法门，圣弟子由此成为正见者，其见正直，对法具有不坏的净信，已来到此正法？」
‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto , sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.
「可能有的，贤友。诸贤友，当圣弟子了知食、了知食之集、了知食之灭、了知食之灭道迹时——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。然而，诸贤友，什么是食？什么是食之集？什么是食之灭？什么是食之灭道迹？诸贤友，有此四种食，为令已生有情存立，或资助寻求生者。哪四种呢？团食——粗或细、触为第二、意思为第三、识为第四。以渴爱之集而有食之集，以渴爱之灭而有食之灭，此八支圣道即是食之灭道迹，也即是：正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知食、如是了知食之集、如是了知食之灭、如是了知食之灭道迹时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§91
‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?
「萨度，贤友！」那些比库欢喜、随喜具寿沙利子所说后，又向具寿沙利子问了进一步的问题：「贤友，是否还有别的法门，圣弟子由此成为正见者，其见正直，对法具有不坏的净信，已来到此正法？」
‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī , seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.
「可能有的，贤友。诸贤友，当圣弟子了知苦、了知苦之集、了知苦之灭、了知苦之灭道迹时——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。然而，诸贤友，什么是苦？什么是苦之集？什么是苦之灭？什么是苦之灭道迹？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，怨憎会是苦，爱别离是苦，所求不得是苦——总之，五取蕴是苦。诸贤友，这称为苦。然而，诸贤友，什么是苦之集？就是此导致再有、与喜贪俱行、处处欢喜的渴爱，即：欲爱、有爱、无有爱。诸贤友，这称为苦之集。然而，诸贤友，什么是苦之灭？就是那渴爱的无余离贪灭、舍弃、舍离、解脱、无执着。诸贤友，这称为苦之灭。然而，诸贤友，什么是苦之灭道迹？就是此八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸贤友，这称为苦之灭道迹。
‘‘Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知苦、如是了知苦之集、如是了知苦之灭、如是了知苦之灭道迹时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§92
‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?
「萨度，贤友！」那些比库欢喜、随喜具寿沙利子所说后，又向具寿沙利子问了进一步的问题：「贤友，是否还有别的法门，圣弟子由此成为正见者，其见正直，对法具有不坏的净信，已来到此正法？」
‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「可能有的，贤友。诸贤友，当圣弟子了知老死、了知老死之集、了知老死之灭、了知老死之灭道迹时——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。然而，诸贤友，什么是老死？什么是老死之集？什么是老死之灭？什么是老死之灭道迹？凡是那些彼彼有情于彼彼有情聚中的衰老、老化、牙齿毁坏、发白、皮皱、寿减、诸根成熟——诸贤友，这称为老。凡是那些彼彼有情于彼彼有情聚中的灭殁、消失、破坏、消灭、死亡、命终、诸蕴毁坏、尸体弃舍——诸贤友，这称为死。如此，这是老，这是死——诸贤友，这称为老死。以生之集而有老死之集，以生之灭而有老死之灭，此八支圣道即是老死之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知老死、如是了知老死之集、如是了知老死之灭、如是了知老死之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§93
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知生、了知生之集、了知生之灭、了知生之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是生？什么是生之集？什么是生之灭？什么是生之灭道迹？凡是那些彼彼有情于彼彼有情聚中的生、出生、入胎、再生、诸蕴之显现、诸处之获得——诸贤友，这称为生。以有之集而有生之集，以有之灭而有生之灭，此八支圣道即是生之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知生、如是了知生之集、如是了知生之灭、如是了知生之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§94
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知有、了知有之集、了知有之灭、了知有之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是有？什么是有之集？什么是有之灭？什么是有之灭道迹？诸贤友，有此三有——欲有、色有、无色有。以取之集而有有之集，以取之灭而有有之灭，此八支圣道即是有之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知有、如是了知有之集、如是了知有之灭、如是了知有之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际。诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§95
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知取、了知取之集、了知取之灭、了知取之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是取？什么是取之集？什么是取之灭？什么是取之灭道迹？诸贤友，此四取——欲取、见取、戒禁取、我语取。以渴爱之集而有取之集，以渴爱之灭而有取之灭，此八支圣道即是取之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知取、如是了知取之集、如是了知取之灭、如是了知取之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§96
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知渴爱、了知渴爱之集、了知渴爱之灭、了知渴爱之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是渴爱？什么是渴爱之集？什么是渴爱之灭？什么是渴爱之灭道迹？诸贤友，有此六渴爱身——色爱、声爱、香爱、味爱、触爱、法爱。以受之集而有渴爱之集，以受之灭而有渴爱之灭，此八支圣道即是渴爱之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知渴爱、如是了知渴爱之集、如是了知渴爱之灭、如是了知渴爱之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§97
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知受、了知受之集、了知受之灭、了知受之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是受？什么是受之集？什么是受之灭？什么是受之灭道迹？诸贤友，有此六受身——眼触生受、耳触生受、鼻触生受、舌触生受、身触生受、意触生受。以触之集而有受之集，以触之灭而有受之灭，此八支圣道即是受之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知受、如是了知受之集、如是了知受之灭、如是了知受之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§98
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso , ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知触、了知触之集、了知触之灭、了知触之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是触？什么是触之集？什么是触之灭？什么是触之灭道迹？诸贤友，有此六触身——眼触、耳触、鼻触、舌触、身触、意触。以六处之集而有触之集，以六处之灭而有触之灭，此八支圣道即是触之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知触、如是了知触之集、如是了知触之灭、如是了知触之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§99
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā ? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知六处、了知六处之集、了知六处之灭、了知六处之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是六处？什么是六处之集？什么是六处之灭？什么是六处之灭道迹？诸贤友，有此六处——眼处、耳处、鼻处、舌处、身处、意处。以名色之集而有六处之集，以名色之灭而有六处之灭，此八支圣道即是六处之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti , evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知六处、如是了知六处之集、如是了知六处之灭、如是了知六处之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§100
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知名色、了知名色之集、了知名色之灭、了知名色之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是名色？什么是名色之集？什么是名色之灭？什么是名色之灭道迹？受、想、思、触、作意——诸贤友，这称为名；四大种以及四大种所造色——诸贤友，这称为色。如此，这是名，这是色——诸贤友，这称为名色。以识之集而有名色之集，以识之灭而有名色之灭，此八支圣道即是名色之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知名色、如是了知名色之集、如是了知名色之灭、如是了知名色之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§101
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知识、了知识之集、了知识之灭、了知识之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是识？什么是识之集？什么是识之灭？什么是识之灭道迹？诸贤友，有此六识身——眼识、耳识、鼻识、舌识、身识、意识。以行之集而有识之集，以行之灭而有识之灭，此八支圣道即是识之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti , so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知识、如是了知识之集、如是了知识之灭、如是了知识之灭道迹时，他完全舍断贪随眠……乃至……于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§102
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知诸行、了知行之集、了知行之灭、了知行之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是诸行？什么是行之集？什么是行之灭？什么是行之灭道迹？诸贤友，有此三行——身行、语行、心行。以无明之集而有行之集，以无明之灭而有行之灭，此八支圣道即是行之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知诸行、如是了知行之集、如是了知行之灭、如是了知行之灭道迹时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§103
‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「『萨度，贤友！』……乃至……问了——『贤友，是否还有别的法门？』……乃至……『可能有的，贤友。诸贤友，当圣弟子了知无明、了知无明之集、了知无明之灭、了知无明之灭道迹时——' + ETTAVATA + '然而，诸贤友，什么是无明？什么是无明之集？什么是无明之灭？什么是无明之灭道迹？诸贤友，对苦的无知、对苦之集的无知、对苦之灭的无知、对苦之灭道迹的无知——诸贤友，这称为无明。以漏之集而有无明之集，以漏之灭而有无明之灭，此八支圣道即是无明之灭道迹，也即是：正见……正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知无明、如是了知无明之集、如是了知无明之灭、如是了知无明之灭道迹时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
§104
‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?
「萨度，贤友！」那些比库欢喜、随喜具寿沙利子所说后，又向具寿沙利子问了进一步的问题：「贤友，是否还有别的法门，圣弟子由此成为正见者，其见正直，对法具有不坏的净信，已来到此正法？」
‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「可能有的，贤友。诸贤友，当圣弟子了知漏、了知漏之集、了知漏之灭、了知漏之灭道迹时——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。然而，诸贤友，什么是漏？什么是漏之集？什么是漏之灭？什么是漏之灭道迹？诸贤友，有此三漏——欲漏、有漏、无明漏。以无明之集而有漏之集，以无明之灭而有漏之灭，此八支圣道即是漏之灭道迹，也即是：正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti , ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.
「诸贤友，当圣弟子如是了知漏、如是了知漏之集、如是了知漏之灭、如是了知漏之灭道迹时，他完全舍断贪随眠，排除嗔随眠，根除「我是」之见慢随眠，舍断无明而生起明，于现法中作苦之边际——诸贤友，就以此程度圣弟子也是正见者，其见正直，对法具有不坏的净信，已来到此正法。
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
具寿沙利子如是说。那些比库满意，欢喜具寿沙利子之所说。
Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ. · 正见经完 第九
10. Mahāsatipaṭṭhānasuttaṃ10. 大念处经
§105
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻：一时，世尊住在库汝国一个名为甘马沙昙马的库汝人市镇。在那里，世尊唤诸比库：「诸比库！」「尊者！」那些比库回答世尊。世尊如是说道——
Uddeso标列
§106
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
「诸比库，为了有情的清净、为了超越愁悲、为了灭除苦忧、为了获得正理、为了证悟涅槃，此是一行道，也即是须跋。
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
「哪四种呢？诸比库，于此，比库于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受随观受而住，热诚、正知、具念，调伏世间的贪忧；于心随观心而住，热诚、正知、具念，调伏世间的贪忧；于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。
Uddeso niṭṭhito. · 总说完
Kāyānupassanā ānāpānapabbaṃ身随观 入出息节
§107
‘‘Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati , ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
「诸比库，比库如何于身随观身而住呢？诸比库，于此，比库前往林野、前往树下、或前往空闲处，结跏趺坐，保持身正直，使念安住于面前。他只念入息，只念出息。入息长时了知『我入息长』，出息长时了知『我出息长』；入息短时了知『我入息短』，出息短时了知『我出息短』。他学『我将觉知全身而入息』，他学『我将觉知全身而出息』，他学『我将止息身行而入息』，他学『我将止息身行而出息』。
‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho , bhikkhave, bhikkhu kāye kāyānupassī viharati.
「诸比库，犹如熟练的车工或车工的学徒，在作长旋时了知『我在作长旋』，在作短旋时了知『我在作短旋』；诸比库，同样地，比库入息长时了知『我入息长』，出息长时了知『我出息长』；入息短时了知『我入息短』，出息短时了知『我出息短』；他学『我将觉知全身而入息』，他学『我将觉知全身而出息』；他学『我将止息身行而入息』，他学『我将止息身行而出息』。如此，或于内在身随观身而住，或于外在身随观身而住，或于内外在身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。或者他现起「有身」之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于身随观身而住。
Ānāpānapabbaṃ niṭṭhitaṃ. · 入出息节完
Kāyānupassanā iriyāpathapabbaṃ身随观 威仪路节
§108
‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库行走时了知『我行走』，站立时了知『我站立』，坐着时了知『我坐着』，躺着时了知『我躺着』。无论他的身体处于何种姿势，他都如实了知。如此，或于内在身随观身而住，或于外在身随观身而住，或于内外在身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。或者他现起「有身」之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于身随观身而住。
Iriyāpathapabbaṃ niṭṭhitaṃ. · 威仪路节完
Kāyānupassanā sampajānapabbaṃ身随观 正知节
§109
‘‘Puna caparaṃ, bhikkhave, 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. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库前进、后退时是正知而行者，向前看、向旁看时是正知而行者，屈伸时是正知而行者，持桑喀帝、钵、衣时是正知而行者，吃、喝、嚼、尝时是正知而行者，大小便时是正知而行者，行走、站立、坐着、睡眠、醒寤、谈话、沉默时是正知而行者。如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
Sampajānapabbaṃ niṭṭhitaṃ. · 正知节完
Kāyānupassanā paṭikūlamanasikārapabbaṃ身随观 厌恶作意节
§110
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti .
「再者，诸比库，比库就此身，从脚底以上、从发顶以下、以皮肤为边际，观察充满种种须跋：『于此身中有：头发、身毛、指甲、牙齿、皮肤、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆、痰、脓、血、汗、脂、泪、膏、唾、涕、关节液、尿。』
‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.
「诸比库，犹如有一个两端开口的袋子，装满了种种谷物，即：粳米、稻谷、绿豆、豆、芝麻、糙米。有眼的人将它解开后观察：『这是粳米，这是稻谷，这是绿豆，这是豆，这是芝麻，这是糙米。』诸比库，同样地，比库就此身，从脚底以上、从发顶以下、以皮肤为边际，观察充满种种须跋：『于此身中有：头发、身毛……乃至……尿。』
‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. · 厌恶作意节完
Kāyānupassanā dhātumanasikārapabbaṃ身随观 界作意节
§111
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
「再者，诸比库，比库就此身，如其所置、如其所处，依界观察：『于此身中有：地界、水界、火界、风界。』
‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave , bhikkhu kāye kāyānupassī viharati.
「诸比库，犹如熟练的屠牛者或屠牛者的学徒，杀了母牛后将其分解成各部分，坐在四衢道口。诸比库，同样地，比库就此身，如其所置、如其所处，依界观察：『于此身中有：地界、水界、火界、风界。』如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
Dhātumanasikārapabbaṃ niṭṭhitaṃ. · 界作意节完
Kāyānupassanā navasivathikapabbaṃ身随观 九墓地节
§112
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti . Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库犹如见到弃于尸陀林的尸体：死一日、或二日、或三日，膨胀、青瘀、脓烂。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库犹如见到弃于尸陀林的尸体，正被乌鸦、或被鹰、或被秃鹫、或被鹭、或被狗、或被虎、或被豹、或被豺、或被种种虫类所啖食。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库犹如见到弃于尸陀林的尸体，有血有肉、以筋相连的骸骨……乃至……无肉而血迹斑斑、以筋相连的骸骨……乃至……已无血肉、以筋相连的骸骨……乃至……骨已脱离联系、散落各处：一处手骨、一处脚骨、一处踝骨、一处胫骨、一处股骨、一处髋骨、一处肋骨、一处脊椎骨、一处肩骨、一处颈骨、一处颚骨、一处齿骨、一处头盖骨。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，他或于内在身随观身而住……乃至……诸比库，比库也如此于身随观身而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni . So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，诸比库，比库犹如见到弃于尸陀林的尸体，白骨如螺贝色……乃至……积骨经年……乃至……骨腐朽化为粉末。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，或于内在身随观身而住，或于外在身随观身而住，或于内外在身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。或者他现起「有身」之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于身随观身而住。
Navasivathikapabbaṃ niṭṭhitaṃ. · 九墓地节完
Cuddasakāyānupassanā niṭṭhitā. · 十四身随观完
Vedanānupassanā受随观
§113
‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati , na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
「诸比库，比库又如何于受随观受而住呢？诸比库，于此，比库感受乐受时了知『我感受乐受』；感受苦受时了知『我感受苦受』；感受不苦不乐受时了知『我感受不苦不乐受』；感受有物染乐受时了知『我感受有物染乐受』；感受无物染乐受时了知『我感受无物染乐受』；感受有物染苦受时了知『我感受有物染苦受』；感受无物染苦受时了知『我感受无物染苦受』；感受有物染不苦不乐受时了知『我感受有物染不苦不乐受』；感受无物染不苦不乐受时了知『我感受无物染不苦不乐受』。如此，他或于内在受随观受而住，或于外在受随观受而住，或于内外在受随观受而住；或于受随观集法而住，或于受随观灭法而住，或于受随观集灭法而住。或者他现起『有受』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于受随观受而住。
Vedanānupassanā niṭṭhitā. · 受随观完
Cittānupassanā心随观
§114
‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu 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; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ 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. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi citta’nti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
「诸比库，比库又如何于心随观心而住呢？诸比库，于此，比库了知有贪心为『有贪心』，离贪心为『离贪心』；了知有嗔心为『有嗔心』，离嗔心为『离嗔心』；了知有痴心为『有痴心』，离痴心为『离痴心』；了知收缩心为『收缩心』，散乱心为『散乱心』；了知广大心为『广大心』，不广大心为『不广大心』；了知有上心为『有上心』，无上心为『无上心』；了知得定心为『得定心』，未得定心为『未得定心』；了知解脱心为『解脱心』，未解脱心为『未解脱心』。如此，他或于内在心随观心而住，或于外在心随观心而住，或于内外在心随观心而住；或于心随观集法而住，或于心随观灭法而住，或于心随观集灭法而住。或者他现起『有心』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于心随观心而住。
Cittānupassanā niṭṭhitā. · 心随观完
Dhammānupassanā nīvaraṇapabbaṃ法随观 盖节
§115
‘‘Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
「诸比库，比库又如何于诸法随观法而住呢？诸比库，于此，比库于诸法中就五盖随观法而住。诸比库，比库又如何于诸法中就五盖随观法而住呢？
‘‘Idha , bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.
「诸比库，于此，比库内在有欲欲时，了知『我内在有欲欲』；内在无欲欲时，了知『我内在无欲欲』。他了知未生的欲欲如何生起，他了知已生的欲欲如何舍断，他了知已舍断的欲欲于未来如何不生。
‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
「内在有嗔恨时，了知『我内在有嗔恨』；内在无嗔恨时，了知『我内在无嗔恨』。他了知未生的嗔恨如何生起，他了知已生的嗔恨如何舍断，他了知已舍断的嗔恨于未来如何不生。
‘‘Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddha’nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
「内在有昏沉睡眠时，了知『我内在有昏沉睡眠』；内在无昏沉睡眠时，了知『我内在无昏沉睡眠』。他了知未生的昏沉睡眠如何生起，他了知已生的昏沉睡眠如何舍断，他了知已舍断的昏沉睡眠于未来如何不生。
‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.
「内在有掉举追悔时，了知『我内在有掉举追悔』；内在无掉举追悔时，了知『我内在无掉举追悔』。他了知未生的掉举追悔如何生起，他了知已生的掉举追悔如何舍断，他了知已舍断的掉举追悔于未来如何不生。
‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.
「内在有疑时，了知『我内在有疑』；内在无疑时，了知『我内在无疑』。他了知未生的疑如何生起，他了知已生的疑如何舍断，他了知已舍断的疑于未来如何不生。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati , samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
「如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者他现起『有法』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于诸法中就五盖随观法而住。
Nīvaraṇapabbaṃ niṭṭhitaṃ. · 盖节完
Dhammānupassanā khandhapabbaṃ法随观 蕴节
§116
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
「再者，诸比库，比库于诸法中就五取蕴随观法而住。诸比库，比库又如何于诸法中就五取蕴随观法而住呢？诸比库，于此，比库：『如此是色，如此是色之集，如此是色之灭；如此是受，如此是受之集，如此是受之灭；如此是想，如此是想之集，如此是想之灭；如此是诸行，如此是行之集，如此是行之灭；如此是识，如此是识之集，如此是识之灭。』如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者他现起『有法』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于诸法中就五取蕴随观法而住。
Khandhapabbaṃ niṭṭhitaṃ. · 蕴节完
Dhammānupassanā āyatanapabbaṃ法随观 处节
§117
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
「再者，诸比库，比库于诸法中就六内外处随观法而住。诸比库，比库又如何于诸法中就六内外处随观法而住呢？
‘‘Idha , bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「诸比库，于此，比库了知眼，了知色，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「了知耳，了知声，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「了知鼻，了知香，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「了知舌，了知味，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「了知身，了知触，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「了知意，了知法，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者他现起『有法』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于诸法中就六内外处随观法而住。
Āyatanapabbaṃ niṭṭhitaṃ. · 处节完
Dhammānupassanā bojjhaṅgapabbaṃ法随观 觉支节
§118
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「再者，诸比库，比库于诸法中就七觉支随观法而住。诸比库，比库又如何于诸法中就七觉支随观法而住呢？诸比库，于此，比库内在有念觉支时，了知『我内在有念觉支』；内在无念觉支时，了知『我内在无念觉支』；他了知未生的念觉支如何生起，他了知已生的念觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「内在有择法觉支时，了知『我内在有择法觉支』；内在无择法觉支时，了知『我内在无择法觉支』；他了知未生的择法觉支如何生起，他了知已生的择法觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「内在有精进觉支时，了知『我内在有精进觉支』；内在无精进觉支时，了知『我内在无精进觉支』；他了知未生的精进觉支如何生起，他了知已生的精进觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti , yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「内在有喜觉支时，了知『我内在有喜觉支』；内在无喜觉支时，了知『我内在无喜觉支』；他了知未生的喜觉支如何生起，他了知已生的喜觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「内在有轻安觉支时，了知『我内在有轻安觉支』；内在无轻安觉支时，了知『我内在无轻安觉支』；他了知未生的轻安觉支如何生起，他了知已生的轻安觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
「内在有定觉支时，了知『我内在有定觉支』；内在无定觉支时，了知『我内在无定觉支』；他了知未生的定觉支如何生起，他了知已生的定觉支如何修习圆满。
‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti .
「内在有舍觉支时，了知『我内在有舍觉支』；内在无舍觉支时，了知『我内在无舍觉支』；他了知未生的舍觉支如何生起，他了知已生的舍觉支如何修习圆满。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者他现起『有法』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于诸法中就七觉支随观法而住。
Bojjhaṅgapabbaṃ niṭṭhitaṃ . · 觉支品完
Dhammānupassanā saccapabbaṃ法随观 谛节
§119
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
「再者，诸比库，比库于诸法中就四圣谛随观法而住。诸比库，比库又如何于诸法中就四圣谛随观法而住呢？诸比库，于此，比库如实了知『此是苦』，如实了知『此是苦之集』，如实了知『此是苦之灭』，如实了知『此是苦之灭道迹』。
Paṭhamabhāṇavāro niṭṭhito. · 第一诵品完
Dukkhasaccaniddeso苦谛分别
§120
‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho , yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
「诸比库，什么是苦圣谛呢？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，怨憎会是苦，爱别离是苦，所求不得是苦——总之，五取蕴是苦。
§121
‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
「诸比库，什么是生呢？凡是那些彼彼有情于彼彼有情聚中的生、出生、入胎、再生、诸蕴之显现、诸处之获得——诸比库，这称为生。
§122
‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
「诸比库，什么是老呢？凡是那些彼彼有情于彼彼有情聚中的衰老、老化、牙齿毁坏、发白、皮皱、寿减、诸根成熟——诸比库，这称为老。
§123
‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
「诸比库，什么是死呢？凡是那些彼彼有情从彼彼有情聚中的灭殁、消失、破坏、消灭、死亡、命终、诸蕴之毁坏、尸体之弃舍、命根之断绝——诸比库，这称为死。
§124
‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
「诸比库，什么是愁呢？诸比库，凡是由于某种不幸的遭遇、被某种苦法所触的人的愁、愁丧、忧愁、内在之愁、内在之极愁——诸比库，这称为愁。
§125
‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
「诸比库，什么是悲呢？诸比库，凡是由于某种不幸的遭遇、被某种苦法所触的人的哭、悲、哭泣、悲叹、哭泣状态、悲叹状态——诸比库，这称为悲。
§126
‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
「诸比库，什么是苦呢？诸比库，身的痛苦、身的不适、由身触所生的痛苦不适的感受——诸比库，这称为苦。
§127
‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
「诸比库，什么是忧呢？诸比库，心的痛苦、心的不适、由意触所生的痛苦不适的感受——诸比库，这称为忧。
§128
‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
「诸比库，什么是恼呢？诸比库，凡是由于某种不幸的遭遇、被某种苦法所触的人的郁恼、忧恼、郁恼状态、忧恼状态——诸比库，这称为恼。
§129
‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.
「诸比库，什么是怨憎会苦呢？于此，凡是那些不可喜、不可乐、不可意的色、声、香、味、触、法，或者那些欲其无益者、欲其无利者、欲其不安者、欲其无安稳者，与他们的聚会、相遇、会合、结合——诸比库，这称为怨憎会苦。
§130
‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
「诸比库，什么是爱别离苦呢？于此，凡是那些可喜、可乐、可意的色、声、香、味、触、法，或者那些欲其有益者、欲其有利者、欲其安乐者、欲其安稳者——母亲、父亲、兄弟、姐妹、朋友、同事、或血亲——与他们的不聚会、不相遇、不会合、不结合——诸比库，这称为爱别离苦。
§131
‘‘Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave , sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
「诸比库，什么是所求不得苦呢？诸比库，有生法的有情生起这样的希求：『啊！愿我们不要有生法，愿生莫临于我们！』然而此事不能以希求而得。这就是所求不得苦。诸比库，有老法的有情生起这样的希求：『啊！愿我们不要有老法，愿老莫临于我们！』然而此事不能以希求而得。这就是所求不得苦。诸比库，有病法的有情生起这样的希求：『啊！愿我们不要有病法，愿病莫临于我们！』然而此事不能以希求而得。这就是所求不得苦。诸比库，有死法的有情生起这样的希求：『啊！愿我们不要有死法，愿死莫临于我们！』然而此事不能以希求而得。这就是所求不得苦。诸比库，有愁悲苦忧恼法的有情生起这样的希求：『啊！愿我们不要有愁悲苦忧恼法，愿愁悲苦忧恼莫临于我们！』然而此事不能以希求而得。这就是所求不得苦。
§132
‘‘Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
「诸比库，总之什么是五取蕴苦呢？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比库，这些称为总之五取蕴苦。诸比库，这称为苦圣谛。
Samudayasaccaniddeso集谛分别
§133
‘‘Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.
「诸比库，什么是苦集圣谛呢？就是此导致再有、与喜贪俱行、处处欢喜的渴爱，即：欲爱、有爱、无有爱。
‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「然而，诸比库，此渴爱生起时在何处生起？安住时在何处安住呢？凡于世间有可爱色、可悦色者，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「何者于世间是可爱色、可悦色呢？眼于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。耳于世间……鼻于世间……舌于世间……身于世间……意于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色于世间……声于世间……香于世间……味于世间……触于世间……法于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「眼识于世间……耳识于世间……鼻识于世间……舌识于世间……身识于世间……意识于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「眼触于世间……耳触于世间……鼻触于世间……舌触于世间……身触于世间……意触于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「眼触生受于世间……耳触生受于世间……鼻触生受于世间……舌触生受于世间……身触生受于世间……意触生受于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色想于世间……声想于世间……香想于世间……味想于世间……触想于世间……法想于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色思于世间……声思于世间……香思于世间……味思于世间……触思于世间……法思于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色爱于世间……声爱于世间……香爱于世间……味爱于世间……触爱于世间……法爱于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色寻于世间……声寻于世间……香寻于世间……味寻于世间……触寻于世间……法寻于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。
‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
「色伺于世间……声伺于世间……香伺于世间……味伺于世间……触伺于世间……法伺于世间是可爱色、可悦色，此渴爱即于此处生起而生起，于此处安住而安住。诸比库，这称为苦集圣谛。
Nirodhasaccaniddeso灭谛分别
§134
‘‘Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
「诸比库，什么是苦灭圣谛呢？就是那渴爱的无余离贪灭、舍弃、舍离、解脱、无执着。
‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「然而，诸比库，此渴爱舍断时在何处舍断？灭时在何处灭呢？凡于世间有可爱色、可悦色者，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「何者于世间是可爱色、可悦色呢？眼于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。耳于世间……鼻于世间……舌于世间……身于世间……意于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色于世间……声于世间……香于世间……味于世间……触于世间……法于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「眼识于世间……耳识于世间……鼻识于世间……舌识于世间……身识于世间……意识于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「眼触于世间……耳触于世间……鼻触于世间……舌触于世间……身触于世间……意触于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「眼触生受于世间……耳触生受于世间……鼻触生受于世间……舌触生受于世间……身触生受于世间……意触生受于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色想于世间……声想于世间……香想于世间……味想于世间……触想于世间……法想于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色思于世间……声思于世间……香思于世间……味思于世间……触思于世间……法思于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色爱于世间……声爱于世间……香爱于世间……味爱于世间……触爱于世间……法爱于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色寻于世间……声寻于世间……香寻于世间……味寻于世间……触寻于世间……法寻于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。
‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
「色伺于世间……声伺于世间……香伺于世间……味伺于世间……触伺于世间……法伺于世间是可爱色、可悦色，此渴爱即于此处舍断而舍断，于此处灭而灭。诸比库，这称为苦灭圣谛。
Maggasaccaniddeso道谛分别
§135
‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
「诸比库，什么是苦灭道迹圣谛呢？就是此八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
「诸比库，什么是正见呢？诸比库，苦之智、苦集之智、苦灭之智、苦灭道迹之智——诸比库，这称为正见。
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
「诸比库，什么是正思惟呢？出离思惟、无嗔思惟、无害思惟——诸比库，这称为正思惟。
‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī , pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī . Ayaṃ vuccati, bhikkhave, sammāvācā.
「诸比库，什么是正语呢？离妄语、离两舌、离粗恶语、离杂秽语——诸比库，这称为正语。
‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.
「诸比库，什么是正业呢？离杀生、离不与取、离欲邪行——诸比库，这称为正业。
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.
「诸比库，什么是正命呢？诸比库，于此，圣弟子舍邪命，以正命营生——诸比库，这称为正命。
‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
「诸比库，什么是正精进呢？诸比库，于此，比库为令未生的诸恶不善法不生而生起意欲、努力、激发精进、策励心、精勤；为令已生的诸恶不善法舍断而生起意欲、努力、激发精进、策励心、精勤；为令未生的诸善法生起而生起意欲、努力、激发精进、策励心、精勤；为令已生的诸善法住立、不忘失、增长、广大、修习圆满而生起意欲、努力、激发精进、策励心、精勤——诸比库，这称为正精进。
‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.
「诸比库，什么是正念呢？诸比库，于此，比库于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受随观受而住，热诚、正知、具念，调伏世间的贪忧；于心随观心而住，热诚、正知、具念，调伏世间的贪忧；于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧——诸比库，这称为正念。
‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
「诸比库，什么是正定呢？诸比库，于此，比库已离诸欲，离诸不善法，有寻、有伺，离生喜乐，成就并住于初禅。寻伺止息，内净，心一境性，无寻、无伺，定生喜乐，成就并住于第二禅。离喜故，住于舍，念与正知，以身感受乐，圣者所说的『舍、具念、乐住』，成就并住于第三禅。舍断乐与苦，先前的喜与忧已灭没，不苦不乐，舍念清净，成就并住于第四禅——诸比库，这称为正定。
§136
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
「如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者他现起『有法』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。诸比库，比库也如此于诸法中就四圣谛随观法而住。
Saccapabbaṃ niṭṭhitaṃ. · 谛品完
Dhammānupassanā niṭṭhitā. · 法随观完
§137
‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
「诸比库，凡是任何人这样修习此须跋七年，其两种果之一种果是可期待的：或于现法得究竟智；或若有余依，为不还果。
‘‘Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci , bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā’’ti.
「诸比库，不用说七年。诸比库，凡是任何人这样修习此须跋六年……五年……四年……三年……两年……一年。诸比库，不用说一年。诸比库，凡是任何人这样修习此须跋七个月，其两种果之一种果是可期待的：或于现法得究竟智；或若有余依，为不还果。诸比库，不用说七个月。诸比库，凡是任何人这样修习此须跋六个月……五个月……四个月……三个月……两个月……一个月……半个月。诸比库，不用说半个月。诸比库，凡是任何人这样修习此须跋七天，其两种果之一种果是可期待的：或于现法得究竟智；或若有余依，为不还果。
§138
‘‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.
「『诸比库，为了有情的清净、为了超越愁悲、为了灭除苦忧、为了获得正理、为了证悟涅槃，此是一行道，也即是须跋。』凡所说的，即依此而说。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如是说。那些比库满意，欢喜世尊之所说。
Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ. · 大念处经完 第十
Mūlapariyāyavaggo niṭṭhito paṭhamo. · 根本法门品完 第一
Tassuddānaṃ –
其摄颂为——
Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;
根本、善防护、法嗣，怖骇、无秽、愿、衣；
Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.
削减、正见、须跋，此无比善满之品。