2. Sīhanādavaggo2. 狮子吼品

283 段 · CSCD 巴利原典

1. Cūḷasīhanādasuttaṃ1. 小狮子吼经

§139

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：

‘‘Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti . Evametaṃ , bhikkhave, sammā sīhanādaṃ nadatha.

「诸比库，唯于此有沙门，于此有第二沙门，于此有第三沙门，于此有第四沙门；其他诸说者之处无有沙门。诸比库，你们应当如此正确地作狮子吼。

§140

‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ko panāyasmantānaṃ assāso, kiṃ balaṃ, yena tumhe āyasmanto evaṃ vadetha – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.

「诸比库，有此可能，外道游方者如此说：『具寿们，你们有什么依止、什么力量，你们具寿们竟然如此说：唯于此有沙门，于此有第二沙门，于此有第三沙门，于此有第四沙门；其他诸说者之处无有沙门？』诸比库，如此说的外道游方者应如此回答他们：『贤友们，确实，彼知者、见者、阿拉汉、正等正觉者世尊为我们开示了四种法，我们由自身见到它们才如此说：唯于此有沙门，于此有第二沙门，于此有第三沙门，于此有第四沙门；其他诸说者之处无有沙门。是哪四种呢？贤友们，我们对导师有信，对法有信，对诸戒圆满行持；而且与我们同法者是可爱可意的——无论在家或出家。贤友们，彼知者、见者、阿拉汉、正等正觉者世尊为我们开示了这四种法，我们由自身见到它们才如此说：唯于此有沙门，于此有第二沙门，于此有第三沙门，于此有第四沙门；其他诸说者之处无有沙门。』

§141

‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṃ satthā, amhākampi atthi dhamme pasādo yo amhākaṃ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni, amhākampi sahadhammikā piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcā’ti?

「诸比库，有此可能，外道游方者如此说：『贤友们，我们也对导师有信，那是我们的导师；我们也对法有信，那是我们的法；我们也对诸戒圆满行持，那是我们的戒；我们也有可爱可意的同法者——无论在家或出家。贤友们，在此对于你我，有什么差别、什么区分、什么不同呢？』

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kiṃ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.

「诸比库，如此说的外道游方者应如此回答他们：『贤友们，究竟是一种究竟还是多种究竟？』诸比库，正确回答的外道游方者应如此回答：『贤友，是一种究竟，不是多种究竟。』

‘‘‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.

「『贤友，那究竟是有贪者的还是离贪者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是离贪者的，不是有贪者的。』

‘‘‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.

「『贤友，那究竟是有嗔者的还是离嗔者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是离嗔者的，不是有嗔者的。』

‘‘‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.

「『贤友，那究竟是有痴者的还是离痴者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是离痴者的，不是有痴者的。』

‘‘‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.

「『贤友，那究竟是有爱者的还是离爱者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是离爱者的，不是有爱者的。』

‘‘‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? Sammā byākaramānā, bhikkhave , aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.

「『贤友，那究竟是有取者的还是无取者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是无取者的，不是有取者的。』

‘‘‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.

「『贤友，那究竟是有智者的还是无智者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是有智者的，不是无智者的。』

‘‘‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.

「『贤友，那究竟是随顺违逆者的还是不随顺不违逆者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是不随顺不违逆者的，不是随顺违逆者的。』

‘‘‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.

「『贤友，那究竟是乐戏论、喜戏论者的还是不乐戏论、不喜戏论者的？』诸比库，正确回答的外道游方者应如此回答：『贤友，那究竟是不乐戏论、不喜戏论者的，不是乐戏论、喜戏论者的。』

§142

‘‘Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upagatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; parimuccanti dukkhasmā’ti vadāmi.

「诸比库，有此二见——有见与无有见。诸比库，凡沙门或婆罗门执著有见、趋向有见、系着有见者，他们与无有见相违。诸比库，凡沙门或婆罗门执著无有见、趋向无有见、系着无有见者，他们与有见相违。诸比库，凡沙门或婆罗门对此二见的集起、灭没、乐味、过患与出离不如实了知者，我说：『他们有贪、有嗔、有痴、有爱、有取、无智、随顺违逆、乐戏论喜戏论；他们不能解脱生、老、死、愁、悲、苦、忧、恼；他们不能解脱苦。』诸比库，凡沙门或婆罗门对此二见的集起、灭没、乐味、过患与出离如实了知者，我说：『他们离贪、离嗔、离痴、离爱、无取、有智、不随顺不违逆、不乐戏论不喜戏论；他们解脱生、老、死、愁、悲、苦、忧、恼；他们解脱苦。』

§143

‘‘Cattārimāni , bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

「诸比库，有四种取。是哪四种？欲取、见取、戒禁取、我语取。诸比库，有些沙门、婆罗门自称遍知一切取的论者。但他们并不正确地施设一切取的遍知——他们施设欲取的遍知，不施设见取的遍知，不施设戒禁取的遍知，不施设我语取的遍知。那是什么原因呢？因为那些沙门、婆罗门不如实了知这三处。因此，那些自称遍知一切取论者的沙门、婆罗门，他们并不正确地施设一切取的遍知——他们施设欲取的遍知，不施设见取的遍知，不施设戒禁取的遍知，不施设我语取的遍知。

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

「诸比库，有些沙门、婆罗门自称遍知一切取的论者。但他们并不正确地施设一切取的遍知——他们施设欲取的遍知，施设见取的遍知，不施设戒禁取的遍知，不施设我语取的遍知。那是什么原因呢？因为那些沙门、婆罗门不如实了知这二处。因此，那些自称遍知一切取论者的沙门、婆罗门，他们并不正确地施设一切取的遍知——他们施设欲取的遍知，施设见取的遍知，不施设戒禁取的遍知，不施设我语取的遍知。

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

「诸比库，有些沙门、婆罗门自称遍知一切取的论者。但他们并不正确地施设一切取的遍知——他们施设欲取的遍知，施设见取的遍知，施设戒禁取的遍知，不施设我语取的遍知。那是什么原因呢？因为那些沙门、婆罗门不如实了知此一处。因此，那些自称遍知一切取论者的沙门、婆罗门，他们并不正确地施设一切取的遍知——他们施设欲取的遍知，施设见取的遍知，施设戒禁取的遍知，不施设我语取的遍知。

‘‘Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati; yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

「诸比库，在如此的法、律中，凡对导师的信不被说为正往；对法的信不被说为正往；对诸戒的圆满行持不被说为正往；对同法者的可爱可意也不被说为正往。那是什么原因呢？诸比库，如此的在恶说之法、律中，恶阐明的、不引出的、不趣寂静的、非正等觉者所阐明的（法、律）中即是如此。

§144

‘‘Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṃ paññapeti – kāmupādānassa pariññaṃ paññapeti, diṭṭhupādānassa pariññaṃ paññapeti, sīlabbatupādānassa pariññaṃ paññapeti, attavādupādānassa pariññaṃ paññapeti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; yo dhamme pasādo so sammaggato akkhāyati; yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

「诸比库，而如来、阿拉汉、正等正觉者是遍知一切取的论者，他正确地施设一切取的遍知——施设欲取的遍知，施设见取的遍知，施设戒禁取的遍知，施设我语取的遍知。诸比库，在如此的法、律中，对导师的信被说为正往；对法的信被说为正往；对诸戒的圆满行持被说为正往；对同法者的可爱可意也被说为正往。那是什么原因呢？诸比库，如此的在善说之法、律中，善阐明的、引出的、趣寂静的、正等觉者所阐明的（法、律）中即是如此。

§145

‘‘Ime ca, bhikkhave, cattāro upādānā. Kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave , kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

「诸比库，这四种取以何为因、以何为集、以何而生、以何为本源？此四取以爱为因、以爱为集、从爱而生、以爱为本源。诸比库，而此爱以何为因、以何为集、以何而生、以何为本源？爱以受为因、以受为集、从受而生、以受为本源。诸比库，而此受以何为因、以何为集、以何而生、以何为本源？受以触为因、以触为集、从触而生、以触为本源。诸比库，而此触以何为因、以何为集、以何而生、以何为本源？触以六处为因、以六处为集、从六处而生、以六处为本源。诸比库，而此六处以何为因、以何为集、以何而生、以何为本源？六处以名色为因、以名色为集、从名色而生、以名色为本源。诸比库，而此名色以何为因、以何为集、以何而生、以何为本源？名色以识为因、以识为集、从识而生、以识为本源。诸比库，而此识以何为因、以何为集、以何而生、以何为本源？识以行为因、以行为集、从行而生、以行为本源。诸比库，而此诸行以何为因、以何为集、以何而生、以何为本源？诸行以无明为因、以无明为集、从无明而生、以无明为本源。

‘‘Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṃ upādiyati, na diṭṭhupādānaṃ upādiyati, na sīlabbatupādānaṃ upādiyati, na attavādupādānaṃ upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「诸比库，当比库的无明已断、明已生起时，他由无明离贪、明生起而不取欲取、不取见取、不取戒禁取、不取我语取。不取则不战栗，不战栗则各自般涅槃。他了知：『生已尽，梵行已立，应作已作，不再有此等状态。』」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库满意，欢喜世尊之所说。

Cūḷasīhanādasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 小狮子吼经完第一

2. Mahāsīhanādasuttaṃ2. 大狮子吼经

§146

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

如是我闻——一时，世尊住在韦萨离城外西部的林丛。其时，离车子之子苏那卡答离开此法、律不久。他在韦萨离的会众中如此说：「沙门果德玛没有超越人法的圣智见殊胜。沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。他为之说法的目的——它引导实行者彻底灭苦。」

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa – ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

那时，具寿沙利子在上午穿好下衣，取钵与大衣，进入韦萨离乞食。具寿沙利子听到离车子之子苏那卡答在韦萨离的会众中如此说：「沙门果德玛没有超越人法的圣智见殊胜。沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。他为之说法的目的——它引导实行者彻底灭苦。」

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’’ti.

那时，具寿沙利子在韦萨离乞食后，食毕从乞食处返回，前往世尊之处；前往后礼敬世尊，坐于一边。坐于一边的具寿沙利子对世尊如此说：「尊者，离车子之子苏那卡答离开此法、律不久。他在韦萨离的会众中如此说：『沙门果德玛没有超越人法的圣智见殊胜。沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。他为之说法的目的——它引导实行者彻底灭苦。』」

§147

‘‘Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati . Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya – ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

「沙利子，苏那卡答那个愚痴人是易怒的，他的那番话是出于嗔怒而说的。沙利子，那愚痴人苏那卡答心想：『我要说不赞美之语。』但他所说的恰恰是对如来的赞美。沙利子，凡如此说者——『他为之说法的目的——它引导实行者彻底灭苦』——那正是对如来的赞美。

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.

「沙利子，那愚痴人苏那卡答对我也没有这样的法的随顺：『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。』

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

「沙利子，那愚痴人苏那卡答对我也没有这样的法的随顺：『彼世尊领受种种神变——从一身成多身，从多身成一身；显现、隐没；越墙、越垣、越山，无阻碍而过，犹如于虚空；于地中出没，犹如于水中；于水中行走不沉，犹如于地上；于虚空中结跏趺坐而行，犹如飞鸟；用手触摸、抚摸这如此大神力、如此大威力的日月；乃至梵天界以身自在而行。』

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike cā’ti.

「沙利子，那愚痴人苏那卡答对我也没有这样的法的随顺：『彼世尊以清净、超人的天耳界听到二种声音——远近的天声与人声。』

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti , vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.

「沙利子，那愚痴人苏那卡答对我也没有这样的法的随顺：『彼世尊以心遍知他众生、他人之心——了知有贪心为有贪心，了知离贪心为离贪心；了知有嗔心为有嗔心，了知离嗔心为离嗔心；了知有痴心为有痴心，了知离痴心为离痴心；了知收缩心为收缩心，了知散乱心为散乱心；了知广大心为广大心，了知不广大心为不广大心；了知有上心为有上心，了知无上心为无上心；了知得定心为得定心，了知不得定心为不得定心；了知解脱心为解脱心，了知未解脱心为未解脱心。』

§148

‘‘Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

「沙利子，有此如来的十种如来力，具足此等力，如来自许最胜之位，于众中作狮子吼，转梵轮。是哪十种？

‘‘Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「沙利子，于此，如来如实了知可能为可能、须跋为须跋。沙利子，凡如来如实了知可能为可能、须跋为须跋，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知过去、未来、现在业受以处、以因、以异熟。沙利子，凡如来如实了知过去、未来、现在业受以处、以因、以异熟，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi , sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知遍一切处之道。沙利子，凡如来如实了知遍一切处之道，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知有多种界、种种界的世间。沙利子，凡如来如实了知有多种界、种种界的世间，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知诸有情的种种胜解性。沙利子，凡如来如实了知诸有情的种种胜解性，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知他有情、他人诸根的高下。沙利子，凡如来如实了知他有情、他人诸根的高下，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来如实了知诸禅那、解脱、定、等至的杂染、清净与出起。沙利子，凡如来如实了知诸禅那、解脱、定、等至的杂染、清净与出起，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来随念种种宿住，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，多次成劫、多次坏劫、多次成坏劫——『在那里我有如此名、如此姓、如此容色、如此食、如此受苦乐、如此寿终，从那里死后我生于那里；又在那里我有如此名、如此姓、如此容色、如此食、如此受苦乐、如此寿终，从那里死后我生于此。』如此，他随念诸多宿住的行相与细节。沙利子，凡如来随念诸多宿住……如此他随念诸多宿住的行相与细节，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来以清净、超人的天眼见有情的死生，了知有情随业而行的低劣、优胜、美丽、丑陋、善趣、恶趣——『诸位，这些有情具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后生于苦界、恶趣、堕处、地狱。又，诸位，这些有情具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后生于善趣、天界。』如此，以清净、超人的天眼见有情的死生，了知有情随业而行的低劣、优胜、美丽、丑陋、善趣、恶趣。沙利子，凡如来以清净、超人的天眼……如此，以清净、超人的天眼见有情的死生，了知有情随业而行的低劣、优胜、美丽、丑陋、善趣、恶趣，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「复次，沙利子，如来由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住。沙利子，凡如来由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住，这也是如来的如来力，凭藉此力，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「沙利子，这些是如来的十种如来力，具足此等力，如来自许最胜之位，于众中作狮子吼，转梵轮。

§149

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

「沙利子，凡对我如此知、如此见而如此说者：『沙门果德玛没有超越人法的圣智见殊胜；沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。』沙利子，若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。沙利子，譬如具戒、具定、具慧的比库于现法中达到通智，沙利子，我说这相当于如此。若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。

§150

‘‘Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

「沙利子，有此如来的四无所畏，具足此等无所畏，如来自许最胜之位，于众中作狮子吼，转梵轮。是哪四种？

‘‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ , sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「『对自称正等正觉者的你，这些法尚未正觉。』沙利子，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正法如此非难我的这种征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

‘‘‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「『对自称诸漏已尽的你，这些漏尚未尽。』沙利子，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正法如此非难我的这种征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

‘‘‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「『你所说的那些障碍法，实行它们的人不足以成为障碍。』沙利子，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正法如此非难我的这种征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

‘‘‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti . Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「『你所为之说法的目的，它不能引导实行者彻底灭苦。』沙利子，我不见有任何沙门、婆罗门、天、魔、梵或世间任何人能以正法如此非难我的这种征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

‘‘Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

「沙利子，这些是如来的四无所畏，具足此等无所畏，如来自许最胜之位，于众中作狮子吼，转梵轮。

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

「沙利子，凡对我如此知、如此见而如此说者：『沙门果德玛没有超越人法的圣智见殊胜，沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。』沙利子，若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。沙利子，譬如具戒、具定、具慧的比库于现法中达到通智，沙利子，我说这相当于如此。若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。

§151

‘‘Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā , tāvatiṃsaparisā, māraparisā, brahmaparisā – imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「沙利子，有此八众。是哪八种？刹帝利众、婆罗门众、居士众、沙门众、四大王天众、三十三天众、魔众、梵天众——沙利子，此为八众。沙利子，具足此四无所畏的如来进入、深入这八众。沙利子，我忆念曾进入过百种刹帝利众。在那里，我曾与他们同坐、共谈、进行讨论。然而，我不见恐惧或怯懦会降临我的任何征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

‘‘Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta , na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

「沙利子，我忆念曾进入过百种婆罗门众……乃至……居士众……沙门众……四大王天众……三十三天众……魔众……梵天众。在那里，我曾与他们同坐、共谈、进行讨论。然而，我不见恐惧或怯懦会降临我的任何征兆。沙利子，不见此征兆的我，达到安稳、达到无畏、达到无所畏而住。

§152

‘‘Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti – ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā – ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

「沙利子，有此四生。是哪四种？卵生、胎生、湿生、化生。沙利子，什么是卵生？沙利子，凡诸有情破卵壳而生者——这称为卵生。沙利子，什么是胎生？沙利子，凡诸有情破胎膜而生者——这称为胎生。沙利子，什么是湿生？沙利子，凡诸有情于腐鱼、腐尸、腐粥、污水池、污秽处而生者——这称为湿生。沙利子，什么是化生？诸天、地狱众生、某些人类、某些堕处者——这称为化生。沙利子，此为四生。

§153

‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ , manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

「沙利子，有此五趣。是哪五种？地狱、畜生、饿鬼、人、天。沙利子，我了知地狱、了知通往地狱之道、了知通往地狱之行道；以及如此行者身坏命终后生于苦界、恶趣、堕处、地狱，我也了知。沙利子，我了知畜生、了知通往畜生之道、了知通往畜生之行道；以及如此行者身坏命终后生于畜生，我也了知。沙利子，我了知饿鬼境、了知通往饿鬼境之道、了知通往饿鬼境之行道；以及如此行者身坏命终后生于饿鬼境，我也了知。沙利子，我了知人、了知通往人界之道、了知通往人界之行道；以及如此行者身坏命终后生于人间，我也了知。沙利子，我了知天、了知通往天界之道、了知通往天界之行道；以及如此行者身坏命终后生于善趣、天界，我也了知。沙利子，我也了知涅槃、了知通往涅槃之道、了知通往涅槃之行道；以及如此行者由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住，我也了知。

§154

‘‘Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti . Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

「沙利子，于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于苦界、恶趣、堕处、地狱。而在后时我以清净、超人的天眼见他身坏命终后生于苦界、恶趣、堕处、地狱，领受纯一苦、剧烈、辛辣的受。沙利子，譬如深过人身的炭坑，充满无焰无烟的炭火。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那炭坑。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一炭坑。』在后时他见到他坠入那炭坑，领受纯一苦、剧烈、辛辣的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于苦界、恶趣、堕处、地狱。而在后时我以清净、超人的天眼见他身坏命终后生于苦界、恶趣、堕处、地狱，领受纯一苦、剧烈、辛辣的受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.

「沙利子，复次于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于畜生。而在后时我以清净、超人的天眼见他身坏命终后生于畜生，领受苦、剧烈、辛辣的受。沙利子，譬如深过人身的粪坑，充满粪便。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那粪坑。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一粪坑。』在后时他见到他坠入那粪坑，领受苦、剧烈、辛辣的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于畜生。而在后时我以清净、超人的天眼见他身坏命终后生于畜生，领受苦、剧烈、辛辣的受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo . Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

「沙利子，复次于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于饿鬼境。而在后时我以清净、超人的天眼见他身坏命终后生于饿鬼境，领受多苦的受。沙利子，譬如生长于不平地、叶少、影疏的树。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那棵树。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一棵树。』在后时他见到他坐于或卧于那树的阴影下，领受多苦的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于饿鬼境。而在后时我以清净、超人的天眼见他身坏命终后生于饿鬼境，领受多苦的受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo . Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.

「沙利子，复次于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于人间。而在后时我以清净、超人的天眼见他身坏命终后生于人间，领受多乐的受。沙利子，譬如生长于平地、叶密、影浓的树。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那棵树。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一棵树。』在后时他见到他坐于或卧于那树的阴影下，领受多乐的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于人间。而在后时我以清净、超人的天眼见他身坏命终后生于人间，领受多乐的受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

「沙利子，复次于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于善趣、天界。而在后时我以清净、超人的天眼见他身坏命终后生于善趣、天界，领受纯一乐的受。沙利子，譬如有宫殿，在那里有上下涂抹的重阁，闭户挡风，关窗。其中有铺着厚毛毯、棉织毯、毛织毯、羚羊皮上等敷具，上有顶盖、两边有红枕的卧榻。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那宫殿。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一宫殿。』在后时他见到他坐于或卧于那宫殿、那重阁、那卧榻上，领受纯一乐的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致身坏命终后将生于善趣、天界。而在后时我以清净、超人的天眼见他身坏命终后生于善趣、天界，领受纯一乐的受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

「沙利子，复次于此，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住。而在后时我见他由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住，领受纯一乐的受。沙利子，譬如清澈、甘美、清凉、明净、平坦、可爱的莲池。离它不远有茂密的丛林。那时有人来到，被暑热所逼、疲倦、口渴、焦渴，经由一条唯一的路径趋向那莲池。有眼之人见到他便如此说：『这位尊者如此行、如此举止、走上如此之道，以致他将到达这同一莲池。』在后时他见他潜入那莲池，沐浴、饮水，平息一切疲乏、倦怠、焦热之后，从池中出来，坐于或卧于那丛林中，领受纯一乐的受。沙利子，同样地，我以心遍知某人之心如此——此人如此行、如此举止、走上如此之道，以致由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住。而在后时我见他由诸漏灭尽，于现法中自证、现证、成就无漏心解脱、慧解脱而住，领受纯一乐的受。沙利子，这些就是五趣。

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.

「沙利子，凡对我如此知、如此见而如此说者：『沙门果德玛没有超越人法的圣智见殊胜；沙门果德玛所说之法是推理所成、审察所随、自己辩才所成。』沙利子，若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。沙利子，譬如具戒、具定、具慧的比库于现法中达到通智，沙利子，我说这相当于如此——『若他不舍其语、不舍其心、不舍其见，他就会如被抛掷般堕入地狱。』

§155

‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto . Tatrāssu me idaṃ, sāriputta, tapassitāya hoti – acelako homi muttācāro hatthāpalekhano , na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya , na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko…pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi…pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi…pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

「沙利子，我忆念曾行四支具足的梵行——我曾是苦行者、最极苦行者；我曾是粗陋者、最极粗陋者；我曾是嫌恶者、最极嫌恶者；我曾是离群者、最极离群者。沙利子，其中关于我的苦行是这样：我裸形，不受仪轨，舔手进食，不应『请来，尊者』、不应『请停，尊者』；不受送来之食、不受指定之食、不受邀请。我不从罐口受食，不从锅口受食，不受置于门槛内、杖内、臼内的食，不受两人同食中的食，不受孕妇之食，不受哺乳妇之食，不受与男子私通女子之食，不受施食处之食，不受有狗站立处之食，不受苍蝇群飞处之食；不食鱼、不食肉、不饮酒、不饮谷酒、不饮米汁。我一家一抟食，二家二抟食……乃至……七家七抟食；以一施而活命，以二施而活命……乃至……以七施而活命；一日一食，二日一食……乃至……七日一食；如此乃至半月食间隔进食的修习而住。

‘‘So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi , piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

「我成为食菜者、食粟者、食野米者、食皮革者、食苔藓者、食糠者、食焦饭者、食胡麻粉者、食草者、食牛粪者、以林中根果为食、食自落果而活命。

‘‘So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi ; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.

「我穿麻衣、麻粗衣、尸衣、尘堆衣、树皮衣、羚羊皮、羚羊皮片、吉祥草衣、树皮丝衣、木片衣、头发毯、兽毛毯、枭羽衣；我拔发拔须，从事拔发拔须的修习；我常立，拒绝坐；我蹲踞，从事蹲踞的精勤；我卧刺，以卧刺为床；我从事一日三次入水的修习而住——如此我从事种种令身热恼、炙烤之修习而住。沙利子，这就是我的苦行。

§156

‘‘Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti – ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyu’nti. Evampi me, sāriputta , na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

「沙利子，其中关于我的粗陋是这样：多年积累的尘垢附着于我的身上成片脱落。沙利子，譬如丁杜咖树桩多年积累（尘垢）成片脱落，沙利子，同样地，我多年积累的尘垢附着于我的身上成片脱落。沙利子，我不曾想到：『啊！让我用手拭去此尘垢，或让他人用手为我拭去此尘垢。』沙利子，我甚至不这样想。沙利子，这就是我的粗陋。

‘‘Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti – so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti – ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

「沙利子，其中关于我的嫌恶是这样：沙利子，我正念地前进，正念地后退；我甚至对一滴水也生起悲悯：『我不要伤害小有情于险路中。』沙利子，这就是我的嫌恶。

‘‘Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti – so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi . Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

「沙利子，其中关于我的离群是这样：沙利子，我深入某阿兰若处而住。当我看见牧牛者、牧畜者、采草者、采薪者或林作者时，我从林到林、从丛到丛、从下地到下地、从高地到高地地奔逃。那是什么原因呢？『莫令他们见我，我亦莫见他们。』沙利子，譬如林中之鹿见到人便从林到林、从丛到丛、从下地到下地、从高地到高地地奔逃，沙利子，同样地，当我看见牧牛者、牧畜者、采草者、采薪者或林作者时，我从林到林、从丛到丛、从下地到下地、从高地到高地地奔逃。那是什么原因呢？『莫令他们见我，我亦莫见他们。』沙利子，这就是我的离群。

‘‘So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me , sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

「沙利子，我四足踞行前往牛栏，当牛群出栏、牧牛者已离去时，我食那些幼犊吃奶的牛粪。沙利子，只要我自身的粪尿未尽，我就食自身的粪尿。沙利子，这就是我的大粗秽食。

§157

‘‘So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā –

「沙利子，我深入某可怖的林丛而住。沙利子，那可怖林丛的可怖处是这样：凡未离贪者入于那林丛，大多毛发竖立。沙利子，我在冬季的寒夜、八日间、降雪时期，于如此诸夜中，夜间住在露天，日间住在林丛中；夏季最后一月，日间住在露天，夜间住在林丛中。沙利子，此前所未闻的希有偈对我显现：

‘‘Sotatto sosinno ceva, eko bhiṃsanake vane;

「「被晒、被冻，独处可怖林中，

Naggo na caggimāsīno, esanāpasuto munī’’ti.

「赤裸，不近火，牟尼追求精勤。」

‘‘So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.

「沙利子，我于坟场以枯骨为枕而卧。沙利子，牧童们前来对我吐唾沫、撒尿、以尘土撒落、以针刺入耳孔中。沙利子，但我不忆念对他们生起过恶心。沙利子，这就是我的舍住。

§158

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti – anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābuāmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

「沙利子，有些沙门、婆罗门如此说、如此见：『由食而清净。』他们如此说：『我们以枣为食。』他们食枣、食枣粉、饮枣汁——他们食用种种枣制品。沙利子，我忆念我只食过一枚枣。沙利子，你也许会这样想：『那时的枣想必是大的。』沙利子，不应如此看待。那时的枣也仅仅如此最大——正如现今一样。沙利子，当我只食一枚枣为食时，身体达到极度消瘦。正如八十节枯草或黑节枯草那样，因为那少食，我的诸肢节变成那样。正如骆驼的脚印，因为那少食，我的臀部变成那样。正如纺锤的凹凸，因为那少食，我的脊椎凹凸不平。正如旧屋的椽木破败倾颓，因为那少食，我的肋骨破败倾颓。正如深井中水中的星光深陷可见，因为那少食，我眼窝中的眼珠深陷可见。正如未熟的苦瓜被风日所裂、皱缩，因为那少食，我头皮也裂、皱缩。沙利子，我想『我要摸肚皮』却抓到脊柱，想『我要摸脊柱』却抓到肚皮——因为那少食，我的肚皮贴到脊柱。沙利子，我想『大便或小便』便因那少食就地俯仆倒下。沙利子，我安抚那身体，便以手抚摸肢体。当我以手抚摸肢体时，因为那少食，腐烂的毛发从身上脱落。

§159

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘muggehi yāpema…pe… tilehi yāpema…pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti – anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi , seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

「沙利子，有些沙门、婆罗门如此说、如此见：『由食而清净。』他们如此说：『我们以绿豆为食……乃至……我们以芝麻为食……乃至……我们以米为食。』他们食米、食米粉、饮米汤——他们食用种种米制品。沙利子，我忆念我只食过一粒米。沙利子，你也许会这样想：『那时的米粒想必是大的。』沙利子，不应如此看待。那时的米粒也仅仅如此最大——正如现今一样。沙利子，当我只食一粒米为食时，身体达到极度消瘦。正如八十节枯草或黑节枯草那样……（同上）……因为那少食，腐烂的毛发从身上脱落。

‘‘Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

「沙利子，即使以那威仪、那行道、那难行苦行，我仍未证得超越人法的圣智见殊胜。那是什么原因呢？因为未证得此圣慧——那圣慧已证得者是圣出离的，它引导实行者彻底灭苦。

§160

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘saṃsārena suddhī’ti. Na kho pana so , sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

「沙利子，有些沙门、婆罗门如此说、如此见：『由轮回而清净。』沙利子，在此漫长的时间中，除了净居天外，没有我未曾轮回过的容易寻得的轮回。沙利子，若我轮回于净居诸天，我就不会再回到此世。

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta , upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

「沙利子，有些沙门、婆罗门如此说、如此见：『由投生而清净。』沙利子，在此漫长的时间中，除了净居天外，没有我未曾投生过的容易寻得的投生。沙利子，若我投生于净居诸天，我就不会再回到此世。

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

「沙利子，有些沙门、婆罗门如此说、如此见：『由住处而清净。』沙利子，在此漫长的时间中，除了净居天外，没有我未曾住过的容易寻得的住处。沙利子，若我住于净居诸天，我就不会再回到此世。

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

「沙利子，有些沙门、婆罗门如此说、如此见：『由祭祀而清净。』沙利子，在此漫长的时间中，没有我未曾献祭过的容易寻得的祭祀，而那祭祀是由灌顶的刹帝利王或大富婆罗门所为。

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

「沙利子，有些沙门、婆罗门如此说、如此见：『由奉火而清净。』沙利子，在此漫长的时间中，没有我未曾奉事过的容易寻得的火，而那是由灌顶的刹帝利王或大富婆罗门所为。

§161

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta , evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ . Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ , sāriputta, 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.

「沙利子，有些沙门、婆罗门如此说、如此见：『此人年轻时、青壮时、头发乌黑、妙龄初盛时具有最上慧辩才；当此人年老、衰迈、长寿、岁月流逝、八十、九十或百岁时，便从那慧辩才衰退。』沙利子，不应如此看待。沙利子，我如今年老、衰迈、长寿、岁月流逝，我的寿龄已到八十。沙利子，假使我有四位百岁寿命、百岁生命的弟子，具有最上之念、最上之行、最上之持、最上慧辩才；沙利子，譬如坚弓的弓射手，受过训练、手熟练、惯于弓技，以轻箭轻易地射穿多罗树荫——如此具有超胜之念、超胜之行、超胜之持、最上慧辩才者，他们以须跋反复提问，我每被问到便为他们解答；他们对我的解答依解答而受持，不会再次反问。除了饮食、副食、尝食，除了大小便的事，除了除遣睡眠疲劳，沙利子，如来的说法不会用尽，如来的法句文字不会用尽，如来的问答辩才不会用尽。然后那四位百岁寿命、百岁生命的弟子经百年之后命终。沙利子，即使你们用床抬着我（游行），如来的慧辩才也不会有任何改变。沙利子，若有人正确地说：『有情出生于世，不迷妄之法，为众生的利益、为众生的快乐、悲悯世间、为诸天与人的利益、福祉、快乐而出。』对我他能正确地如此说：『有情出生于世，不迷妄之法，为众生的利益、为众生的快乐、悲悯世间、为诸天与人的利益、福祉、快乐而出。』」

§162

Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī’’ti.

其时，具寿那嘎萨马拉站在世尊身后为世尊扇凉。那时，具寿那嘎萨马拉对世尊如此说：「尊者，未曾有！尊者，希奇！尊者，听闻这法门后，我毛发竖立。尊者，这法门叫什么名字？」「那嘎萨马拉，因此你就以『毛发竖立的法门』来受持这个法门吧。」

Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿那嘎萨马拉欢喜世尊之所说。

Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ. · 大狮子吼经完第二

3. Mahādukkhakkhandhasuttaṃ3. 大苦蕴经

§163

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ – ‘‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā – yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.

如是我闻——一时，世尊住在沙瓦提揭德林给孤独园。那时，众多比库于上午穿好下衣，取钵与大衣，进入沙瓦提乞食。那时那些比库心想：「在沙瓦提乞食尚早，让我们前往外道游方者的园林吧。」于是那些比库前往外道游方者的园林；前往后与那些外道游方者互相问候；互相问候寒暄一番后，坐于一边。那些外道游方者对坐于一边的那些比库如此说：「贤友们，沙门果德玛施设诸欲的遍知，我们也施设诸欲的遍知；贤友们，沙门果德玛施设诸色的遍知，我们也施设诸色的遍知；贤友们，沙门果德玛施设诸受的遍知，我们也施设诸受的遍知。贤友们，在此对于沙门果德玛或我们，有什么差别、什么区分、什么不同呢——即就说法对说法、教诫对教诫而言？」那时那些比库对那些外道游方者的所说既不欢喜，也不反驳；不欢喜、不反驳而从座起，离开——「我们当于世尊处了解此所说之义。」

§164

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ – ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema . Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

那时那些比库在沙瓦提乞食后，食毕从乞食处返回，前往世尊之处；前往后礼敬世尊，坐于一边。坐于一边的那些比库对世尊如此说：「尊者，我们于上午穿好下衣，取钵与大衣，进入沙瓦提乞食。尊者，我们心想：『在沙瓦提乞食尚早，让我们前往外道游方者的园林吧。』尊者，那时我们前往外道游方者的园林；前往后与那些外道游方者互相问候；互相问候寒暄一番后，坐于一边。尊者，那些外道游方者对坐于一边的我们如此说：『贤友们，沙门果德玛施设诸欲的遍知，我们也施设诸欲的遍知。贤友们，沙门果德玛施设诸色的遍知，我们也施设诸色的遍知。贤友们，沙门果德玛施设诸受的遍知，我们也施设诸受的遍知。贤友们，在此对于沙门果德玛或我们，有什么差别、什么区分、什么不同呢——即就说法对说法、教诫对教诫而言？』尊者，我们对那些外道游方者的所说既不欢喜，也不反驳；不欢喜、不反驳而从座起，离开——『我们当于世尊处了解此所说之义。』」

§165

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.

「诸比库，如此说的外道游方者应如此回答他们：『贤友们，什么是诸欲的乐味？什么是过患？什么是出离？什么是诸色的乐味？什么是过患？什么是出离？什么是诸受的乐味？什么是过患？什么是出离？』诸比库，如此被问的外道游方者将不能回答，而且将陷入更大的困境。那是什么原因呢？诸比库，因为那不是他们的境界。诸比库，在这有天、魔、梵的世间，有沙门、婆罗门、天人的人界中，除了如来、如来的弟子，或从他们处听闻者之外，我不见有谁能以对这些问题的解答令心欢喜。

§166

‘‘Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

「诸比库，什么是诸欲的乐味？诸比库，有此五种欲功德。是哪五种？眼所识的色——可爱、可乐、可意、喜色、引发欲、可染；耳所识的声……乃至……鼻所识的香……舌所识的味……身所识的触——可爱、可乐、可意、喜色、引发欲、可染——诸比库，这就是五种欲功德。诸比库，缘此五种欲功德所生起的乐与喜——这就是诸欲的乐味。

§167

‘‘Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena – sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「诸比库，什么是诸欲的过患？诸比库，于此，良家子以何种工艺过活——无论是印相、算数、会计、农耕、商贾、牧牛、射箭、王事、或其他诸工艺——受寒所袭、受热所袭、被虻、蚊、风、日、爬行物所触而受伤，因饥渴而濒死；诸比库，这是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「诸比库，若该良家子如此奋起、努力、精进，但那些财物未成就。他便愁苦、疲倦、悲叹、捶胸哭泣，陷入迷乱：『我的奋起实属徒然，我的精进实属无果！』诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya , na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「诸比库，若该良家子如此奋起、努力、精进，那些财物成就。他因守护那些财物而领受苦、忧：『如何使我的财物不被国王夺走、不被盗贼夺走、不被火焚烧、不被水漂流、不被可憎的继承人夺走？』当他如此守护、看管时，那些财物或被国王夺走、或被盗贼夺走、或被火焚烧、或被水漂流、或被可憎的继承人夺走。他便愁苦、疲倦、悲叹、捶胸哭泣，陷入迷乱：『我所有的也没有了！』诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

§168

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti , brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，诸比库，以欲为因、以欲为缘、以欲为根源——仅以欲为因——国王与国王相争，刹帝利与刹帝利相争，婆罗门与婆罗门相争，居士与居士相争，母与子相争，子与母相争，父与子相争，子与父相争，兄与兄相争，兄与妹相争，妹与兄相争，朋友与朋友相争。他们陷入诤论、争斗、争执后，互相以拳相加、以土块相加、以棍棒相加、以刀剑相加。他们遭受死亡乃至濒死之苦。诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu , sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，诸比库，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们执盾、佩剑、挂弓箭，冲入两军对峙之战阵——箭矢齐发、长枪齐投、刀剑闪光。在那里，他们为箭所伤，为枪所伤，为刀所斩头。他们遭受死亡乃至濒死之苦。诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu , asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，诸比库，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们执盾、佩剑、挂弓箭，冲入城池的湿泥垒壁——箭矢齐发、长枪齐投、刀剑闪光。在那里，他们为箭所伤，为枪所伤，被倾倒牛粪，被以重物压扁，为刀所斩头。他们遭受死亡乃至濒死之苦。诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

§169

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti , saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti . Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，诸比库，以欲为因、以欲为缘、以欲为根源——仅以欲为因——他们破门入室、窃取财物、作夜盗、伏道劫掠、奸淫他妻。诸王抓住他们后便施以种种刑罚——鞭打、杖笞、半杖笞；斩手、斩足、斩手足，割耳、割鼻、割耳鼻；加以酸粥锅刑、贝磨头刑、罗睺口刑、火鬘刑、手灯刑、草编刑、树皮衣刑、羚羊刑、肉钩刑、钱币刑、盐液腐蚀刑、门闩转刑、稻草座刑；以热油浇淋；令狗啃食；活活钉上长桩；以刀斩首。他们遭受死亡乃至濒死之苦。诸比库，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，诸比库，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们造作身恶行、造作语恶行、造作意恶行。他们造作身恶行、造作语恶行、造作意恶行之后，身坏命终后生于苦界、恶趣、堕处、地狱。诸比库，这也是后世的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

§170

‘‘Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ – idaṃ kāmānaṃ nissaraṇaṃ.

「诸比库，什么是诸欲的出离？诸比库，凡于诸欲的欲贪调伏、欲贪断除——此即诸欲的出离。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – ṭhānametaṃ vijjati.

「诸比库，凡沙门或婆罗门如此对诸欲的乐味为乐味、过患为过患、出离为出离不如实了知者，他们自身却能遍知诸欲，或能令他人达到那样的状态以致实行者能遍知诸欲——这是须跋的。诸比库，凡沙门或婆罗门如此对诸欲的乐味为乐味、过患为过患、出离为出离如实了知者，他们自身确能遍知诸欲，或能令他人达到那样的状态以致实行者能遍知诸欲——这是可能的。

§171

‘‘Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpānaṃ assādo.

「诸比库，什么是诸色的乐味？诸比库，譬如刹帝利少女、婆罗门少女或居士少女，十五或十六岁，不太高、不太矮、不太瘦、不太胖、不太黑、不太白——诸比库，她那时是否达到美丽色相的极致？」「是的，尊者。」「诸比库，缘美丽的色相所生起的乐与喜——此即诸色的乐味。

‘‘Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ , vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ . Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「诸比库，什么是诸色的过患？诸比库，于此，如后时再见那位姐妹，八十、九十或百岁，年老、如屋椽弯曲、佝偻、依杖而行、震颤、老病、青春已逝、牙齿缺落、白发、发稀、秃顶、皱纹、身上长黑斑。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ , aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「复次，诸比库，如后时再见那位姐妹病患、痛苦、重病，卧于自身的大小便中，须他人扶起、须他人安置。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

§172

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「复次，诸比库，如后时再见那位姐妹的尸体被弃于尸林——死一日、二日或三日，膨胀、青瘀、脓烂。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ 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. Taṃ kiṃ maññatha, bhikkhave , yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「复次，诸比库，如后时再见那位姐妹的尸体被弃于尸林——被乌鸦啄食、被兀鹰啄食、被秃鹫啄食、被苍鹭啄食、被狗啃食、被虎啃食、被豹啃食、被豺啃食、被种种小虫啃食。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni – 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. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「复次，诸比库，如后时再见那位姐妹的尸体被弃于尸林——成为带肉、带血、筋相连的骨骸，成为无肉带血涂抹、筋相连的骨骸，成为无肉无血、筋相连的骨骸，散乱于四方八面的骨节——手骨在此、脚骨在彼、踝骨在此、胫骨在彼、股骨在此、腰骨在彼、肋骨在此、脊骨在彼、肩骨在此、颈骨在彼、颌骨在此、齿骨在彼、头盖骨在彼。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

「复次，诸比库，如后时再见那位姐妹的尸体被弃于尸林——白骨如螺色、骨堆积一处经年、骨腐烂成粉。诸比库，你们意下如何？先前的美丽色相已消失，过患已显现，是吗？」「是的，尊者。」「诸比库，这也是诸色的过患。

‘‘Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpānaṃ nissaraṇaṃ.

「诸比库，什么是诸色的出离？诸比库，凡于诸色的欲贪调伏、欲贪断除——此即诸色的出离。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – ṭhānametaṃ vijjati.

「诸比库，凡沙门或婆罗门如此对诸色的乐味为乐味、过患为过患、出离为出离不如实了知者，他们自身却能遍知诸色，或能令他人达到那样的状态以致实行者能遍知诸色——这是须跋的。诸比库，凡沙门或婆罗门如此对诸色的乐味为乐味、过患为过患、出离为出离如实了知者，他们自身确能遍知诸色，或能令他人达到那样的状态以致实行者能遍知诸色——这是可能的。

§173

‘‘Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti ; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

「诸比库，什么是诸受的乐味？诸比库，于此，比库离诸欲、离诸不善法，有寻有伺，具由离生的喜乐，成就初禅那而住。诸比库，当比库离诸欲、离诸不善法，有寻有伺，具由离生的喜乐，成就初禅那而住时，他那时不思自害，也不思害他，也不思害二者；那时他领受无害的受。诸比库，我说无害为诸受乐味的最上。

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

「复次，诸比库，比库由寻伺的止息，内清净、心一境性，无寻无伺，具由定生的喜乐，成就第二禅那而住……乃至……诸比库，当比库离喜而住，具念、正知，以身领受乐，如诸圣者所说：『具舍、具念、乐住』，成就第三禅那而住……乃至……诸比库，当比库舍断乐、舍断苦，先前的喜、忧已灭没，不苦不乐、舍念清净，成就第四禅那而住时，他那时不思自害，也不思害他，也不思害二者；那时他领受无害的受。诸比库，我说无害为诸受乐味的最上。

§174

‘‘Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanānaṃ ādīnavo.

「诸比库，什么是诸受的过患？诸比库，受是无常、苦、变易之法——此即诸受的过患。

‘‘Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ – idaṃ vedanānaṃ nissaraṇaṃ.

「诸比库，什么是诸受的出离？诸比库，凡于诸受的欲贪调伏、欲贪断除——此即诸受的出离。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – ṭhānametaṃ vijjatī’’ti.

「诸比库，凡沙门或婆罗门如此对诸受的乐味为乐味、过患为过患、出离为出离不如实了知者，他们自身却能遍知诸受，或能令他人达到那样的状态以致实行者能遍知诸受——这是须跋的。诸比库，凡沙门或婆罗门如此对诸受的乐味为乐味、过患为过患、出离为出离如实了知者，他们自身确能遍知诸受，或能令他人达到那样的状态以致实行者能遍知诸受——这是可能的。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库满意，欢喜世尊之所说。

Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ. · 大苦蕴经完第三

4. Cūḷadukkhakkhandhasuttaṃ4. 小苦蕴经

§175

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ , bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti.

如是我闻——一时，世尊住在释迦族迦毕喇瓦土的榕树园。那时，释迦族马哈那马前往世尊之处；前往后礼敬世尊，坐于一边。坐于一边的释迦族马哈那马对世尊如此说：「尊者，长久以来我了知世尊如此开示法：『贪为心的随烦恼，嗔为心的随烦恼，痴为心的随烦恼。』尊者，我如此了知世尊开示之法：『贪为心的随烦恼，嗔为心的随烦恼，痴为心的随烦恼。』然而，尊者，有时贪法也占据我的心而住，嗔法也占据我的心而住，痴法也占据我的心而住。尊者，对此我心想：『究竟我内心有何法未断，致使有时贪法也占据我的心而住、嗔法也占据我的心而住、痴法也占据我的心而住？』」

§176

‘‘So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.

「马哈那马，正是你内心有这种法未断，致使你有时贪法也占据你的心而住、嗔法也占据你的心而住、痴法也占据你的心而住。马哈那马，若你内心那法已断，你就不会住在家中，不会享用诸欲。正因为你内心那法未断，所以你住在家中，享用诸欲。

§177

‘‘‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.

「马哈那马，『诸欲乐味少而苦多、恼多，其中过患更多』——若圣弟子如此如实地以正慧善见了知，而他又未证得离诸欲、离诸不善法的喜乐，或其他比此更寂静者，那么他尚未不退转于诸欲。马哈那马，而当圣弟子『诸欲乐味少而苦多、恼多，其中过患更多』——如此如实地以正慧善见了知，并且证得离诸欲、离诸不善法的喜乐，或其他比此更寂静者，那时他才不退转于诸欲。

‘‘Mayhampi kho, mahānāma , pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.

「马哈那马，在未正觉之前，我还只是未正等正觉的菩萨时，『诸欲乐味少而苦多、恼多，其中过患更多』——我也如此如实地以正慧善见了知，但我未证得离诸欲、离诸不善法的喜乐，或其他比此更寂静者；那时我承认我尚未不退转于诸欲。马哈那马，而当我『诸欲乐味少而苦多、恼多，其中过患更多』——如此如实地以正慧善见了知，并且证得离诸欲、离诸不善法的喜乐，或其他比此更寂静者时，我才承认自己已不退转于诸欲。

§178

‘‘Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

「马哈那马，什么是诸欲的乐味？马哈那马，有此五种欲功德。是哪五种？眼所识的色——可爱、可乐、可意、喜色、引发欲、可染；耳所识的声……乃至……鼻所识的香……舌所识的味……身所识的触——可爱、可乐、可意、喜色、引发欲、可染——马哈那马，这就是五种欲功德。马哈那马，缘此五种欲功德所生起的乐与喜——这就是诸欲的乐味。

‘‘Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「马哈那马，什么是诸欲的过患？马哈那马，于此，良家子以何种工艺过活——无论是印相、算数、会计、农耕、商贾、牧牛、射箭、王事、或其他诸工艺——受寒所袭、受热所袭、被虻、蚊、风、日、爬行物所触而受伤，因饥渴而濒死；马哈那马，这是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Tassa ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「马哈那马，若该良家子如此奋起、努力、精进，但那些财物未成就。他便愁苦、疲倦、悲叹、捶胸哭泣，陷入迷乱：『我的奋起实属徒然，我的精进实属无果！』马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「马哈那马，若该良家子如此奋起、努力、精进，那些财物成就。他因守护那些财物而领受苦、忧：『如何使我的财物不被国王夺走、不被盗贼夺走、不被火焚烧、不被水漂流、不被可憎的继承人夺走？』当他如此守护、看管时，那些财物或被国王夺走、或被盗贼夺走、或被火焚烧、或被水漂流、或被可憎的继承人夺走。他便愁苦、疲倦、悲叹、捶胸哭泣，陷入迷乱：『我所有的也没有了！』马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，马哈那马，以欲为因、以欲为缘、以欲为根源——仅以欲为因——国王与国王相争，刹帝利与刹帝利相争，婆罗门与婆罗门相争，居士与居士相争，母与子相争，子与母相争，父与子相争，子与父相争，兄与兄相争，兄与妹相争，妹与兄相争，朋友与朋友相争。他们陷入诤论、争斗、争执后，互相以拳相加、以土块相加、以棍棒相加、以刀剑相加。他们遭受死亡乃至濒死之苦。马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，马哈那马，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们执盾、佩剑、挂弓箭，冲入两军对峙之战阵——箭矢齐发、长枪齐投、刀剑闪光。在那里，他们为箭所伤，为枪所伤，为刀所斩头。他们遭受死亡乃至濒死之苦。马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，马哈那马，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们执盾、佩剑、挂弓箭，冲入城池的湿泥垒壁——箭矢齐发、长枪齐投、刀剑闪光。在那里，他们为箭所伤，为枪所伤，被倾倒牛粪，被以重物压扁，为刀所斩头。他们遭受死亡乃至濒死之苦。马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，马哈那马，以欲为因、以欲为缘、以欲为根源——仅以欲为因——他们破门入室、窃取财物、作夜盗、伏道劫掠、奸淫他妻。诸王抓住他们后便施以种种刑罚——鞭打、杖笞、半杖笞；斩手、斩足、斩手足，割耳、割鼻、割耳鼻；加以种种刑罚；以热油浇淋；令狗啃食；活活钉上长桩；以刀斩首。他们遭受死亡乃至濒死之苦。马哈那马，这也是现见的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko , dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「复次，马哈那马，以欲为因、以欲为缘、以欲为根源——仅以欲为因——人们造作身恶行、造作语恶行、造作意恶行。他们造作身恶行、造作语恶行、造作意恶行之后，身坏命终后生于苦界、恶趣、堕处、地狱。马哈那马，这也是后世的诸欲过患，为苦聚，以欲为因、以欲为缘、以欲为根源——仅以欲为因。

§179

‘‘Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ – ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. So evamāha – ‘‘atthi kho vo , nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha ; yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.

「马哈那马，有一次我住在王舍城鹫峰山。其时，众多尼甘陀子在仙人崛山侧的黑石处站立不坐，拒绝座位，领受由精勤而生的苦、剧烈、严厉、辛辣的受。那时，马哈那马，我于傍晚从独处出来，前往仙人崛山侧黑石处那些尼甘陀子之处；前往后对那些尼甘陀子如此说：『贤友们尼甘陀子，你们为何站立不坐，拒绝座位，领受由精勤而生的苦、剧烈、严厉、辛辣的受？』马哈那马，如是说已，那些尼甘陀子对我如此说：『贤友，尼甘陀那嗒子是一切知者、一切见者，自许具有无余的智见——「无论我行、住、眠、寤，智见恒常相续现起。」他如此说：「诸尼甘陀，你们有过去造作的恶业，以此辛辣的难行苦行使之消尽；凡此刻身律仪、语律仪、意律仪——即是未来恶业的不作。如此由苦行消除过去业，由不作新业，则未来无漏；未来无漏则业尽，业尽则苦尽，苦尽则受尽，受尽则一切苦将被消尽。」此事我们也喜欢、认可，所以我们因此满意。』

§180

‘‘Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ , ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.

「马哈那马，如是说已，我对那些尼甘陀子如此说：『贤友们尼甘陀子，你们是否知道——我们过去确实存在过，而不是不存在过？』『贤友，不是。』『贤友们尼甘陀子，你们是否知道——我们过去确实造过恶业，而不是未造过？』『贤友，不是。』『贤友们尼甘陀子，你们是否知道——我们造过如此或如此的恶业？』『贤友，不是。』『贤友们尼甘陀子，你们是否知道——如此多的苦已消尽、如此多的苦应被消尽、如此多的苦消尽时一切苦将被消尽？』『贤友，不是。』『贤友们尼甘陀子，你们是否知道——于现法中不善法的断除、善法的具足？』『贤友，不是。』

‘‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.

「『贤友们尼甘陀子，如此说来，你们不知道——我们过去确实存在过，而不是不存在过；不知道——我们过去确实造过恶业，而不是未造过；不知道——我们造过如此或如此的恶业；不知道——如此多的苦已消尽、如此多的苦应被消尽、如此多的苦消尽时一切苦将被消尽；不知道——于现法中不善法的断除、善法的具足。既是如此，贤友们尼甘陀子，那世间残忍的、手染血的、行残酷事的人再生于人间，他们便在尼甘陀处出家了？』『贤友果德玛，不能以乐得乐，应以苦得乐；若贤友果德玛以乐能得乐，那么马嘎塔国王色尼亚频毗沙罗便能得乐，马嘎塔国王色尼亚频毗沙罗应比具寿果德玛更乐住。』

‘‘‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā – na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’’ti. Api ca ahameva tattha paṭipucchitabbo – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?

「『诸位具寿尼甘陀确实是仓促不思地说出此语——「贤友果德玛，不能以乐得乐，应以苦得乐；若贤友果德玛以乐能得乐，那么马嘎塔国王色尼亚频毗沙罗便能得乐，马嘎塔国王色尼亚频毗沙罗应比具寿果德玛更乐住。」其实应该我在此反问——究竟谁更乐住：马嘎塔国王色尼亚频毗沙罗，还是具寿果德玛？』『确实，贤友果德玛，我们仓促不思地说出此语——「贤友果德玛，不能以乐得乐，应以苦得乐；若贤友果德玛以乐能得乐，那么马嘎塔国王色尼亚频毗沙罗便能得乐，马嘎塔国王色尼亚频毗沙罗应比具寿果德玛更乐住。」但请搁置此事，我们现在问具寿果德玛——究竟谁更乐住：马嘎塔国王色尼亚频毗沙罗，还是具寿果德玛？』

‘‘‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

「『那么，贤友们尼甘陀子，我就反问你们，你们如何认为便如何回答吧。贤友们尼甘陀子，你们意下如何，马嘎塔国王色尼亚频毗沙罗能否身不动、语不发、连续七昼夜领受纯一乐而住？』『贤友，不能。』

‘‘‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni…pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

「『贤友们尼甘陀子，你们意下如何，马嘎塔国王色尼亚频毗沙罗能否身不动、语不发、连续六昼夜……乃至……五昼夜……四昼夜……三昼夜……二昼夜……一昼夜领受纯一乐而住？』『贤友，不能。』

‘‘‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’’’ti.

「『贤友们尼甘陀子，我能够身不动、语不发、连续一昼夜领受纯一乐而住。贤友们尼甘陀子，我能够身不动、语不发、连续二昼夜……三昼夜……四昼夜……五昼夜……六昼夜……七昼夜领受纯一乐而住。贤友们尼甘陀子，你们意下如何，既是如此，谁更乐住：马嘎塔国王色尼亚频毗沙罗，还是我？』『既是如此，具寿果德玛比马嘎塔国王色尼亚频毗沙罗更乐住。』」

Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.

世尊如此说。释迦族马哈那马欢喜世尊之所说。

Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ. · 小苦蕴经完第四

5. Anumānasuttaṃ5. 推度经

§181

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso, bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

如是我闻——一时，具寿马哈摩嘎喇那住在跋嘎族的鳄鱼山贝萨咖拉林的鹿野苑。其时，具寿马哈摩嘎喇那称呼诸比库：「贤友们，诸比库。」「贤友。」那些比库回答具寿马哈摩嘎喇那。具寿马哈摩嘎喇那如此说道：

‘‘Pavāreti cepi, āvuso, bhikkhu – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti, na ca anusāsitabbaṃ maññanti, na ca tasmiṃ puggale vissāsaṃ āpajjitabbaṃ maññanti.

「贤友们，即使比库请求：『愿诸具寿说我，我是应被诸具寿所说的』，但他却是难劝诫、具足难劝诫性之诸法、不耐受教、不恭敬地领受教诫，那么同梵行者便认为他不可说、不可教诫，并认为对该人不应信任。

‘‘Katame cāvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo dovacassakaraṇo.

「贤友们，什么是难劝诫性之诸法？贤友们，于此，比库是恶欲者、受恶欲支配者。贤友们，比库是恶欲者、受恶欲支配者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu attukkaṃsako hoti paravambhī. Yampāvuso, bhikkhu attukkaṃsako hoti paravambhī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库自赞毁他。贤友们，比库自赞毁他——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. Yampāvuso, bhikkhu kodhano hoti kodhābhibhūto – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库忿怒、被忿所征服。贤友们，比库忿怒、被忿所征服——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso , bhikkhu kodhano hoti kodhahetu upanāhī. Yampāvuso, bhikkhu kodhano hoti kodhahetu upanāhī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库忿怒、因忿而怀恨。贤友们，比库忿怒、因忿而怀恨——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. Yampāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库忿怒、因忿而执着。贤友们，比库忿怒、因忿而执着——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā. Yampāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库忿怒、因忿而出忿言。贤友们，比库忿怒、因忿而出忿言——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ paṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ paṭippharati – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时反抗举罪者。贤友们，比库被举罪者举罪时反抗举罪者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ apasādeti – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时轻蔑举罪者。贤友们，比库被举罪者举罪时轻蔑举罪者——这也是难劝诫性之法。

‘‘Puna caparaṃ , āvuso, bhikkhu codito codakena codakassa paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa paccāropeti – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时反举举罪者之罪。贤友们，比库被举罪者举罪时反举举罪者之罪——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时以异事替代，岔开话题，显露忿、嗔、不悦。贤友们，比库被举罪者举罪时以异事替代，岔开话题，显露忿、嗔、不悦——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne na sampāyati. Yampāvuso, bhikkhu codito codakena apadāne na sampāyati – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时对自行为不能圆满分别论。贤友们，比库被举罪者举罪时对自行为不能圆满分别论——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī. Yampāvuso, bhikkhu makkhī hoti paḷāsī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库是覆藏者、欺侮者。贤友们，比库是覆藏者、欺侮者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu issukī hoti maccharī. Yampāvuso, bhikkhu issukī hoti maccharī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库是嫉妒者、悭吝者。贤友们，比库是嫉妒者、悭吝者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu saṭho hoti māyāvī. Yampāvuso, bhikkhu saṭho hoti māyāvī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库是狡诈者、虚伪者。贤友们，比库是狡诈者、虚伪者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu thaddho hoti atimānī. Yampāvuso, bhikkhu thaddho hoti atimānī – ayampi dhammo dovacassakaraṇo.

「复次，贤友们，比库是顽固者、极慢者。贤友们，比库是顽固者、极慢者——这也是难劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī – ayampi dhammo dovacassakaraṇo. Ime vuccantāvuso, dovacassakaraṇā dhammā.

「复次，贤友们，比库是执自见者、坚持不舍者、难舍者。贤友们，比库是执自见者、坚持不舍者、难舍者——这也是难劝诫性之法。贤友们，这些就叫做难劝诫性之诸法。

§182

‘‘No cepi, āvuso, bhikkhu pavāreti – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṃ āpajjitabbaṃ maññanti.

「贤友们，即使比库不请求：『愿诸具寿说我，我是应被诸具寿所说的』，但他是易劝诫、具足易劝诫性之诸法、耐受教、恭敬地领受教诫，那么同梵行者便认为他可说、可教诫，并认为对该人应生信任。

‘‘Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo sovacassakaraṇo.

「贤友们，什么是易劝诫性之诸法？贤友们，于此，比库不是恶欲者、不受恶欲支配者。贤友们，比库不是恶欲者、不受恶欲支配者——这也是易劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu anattukkaṃsako hoti aparavambhī. Yampāvuso, bhikkhu anattukkaṃsako hoti aparavambhī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不自赞不毁他。贤友们，比库不自赞不毁他——这也是易劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. Yampāvuso, bhikkhu na kodhano hoti na kodhābhibhūto – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不忿怒、不被忿所征服。贤友们，比库不忿怒、不被忿所征服——这也是易劝诫性之法。

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不忿怒、不因忿而怀恨……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不忿怒、不因忿而执着……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā. Yampāvuso , bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不忿怒、不因忿而出忿言……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ nappaṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ nappaṭippharati – ayampi dhammo sovacassakaraṇo .

「复次，贤友们，比库被举罪者举罪时不反抗举罪者……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ na apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ na apasādeti – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时不轻蔑举罪者……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa na paccāropeti – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时不反举举罪者之罪……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时不以异事替代，不岔开话题，不显露忿、嗔、不悦……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne sampāyati. Yampāvuso, bhikkhu codito codakena apadāne sampāyati – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库被举罪者举罪时对自行为能圆满分别论……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu amakkhī hoti apaḷāsī. Yampāvuso, bhikkhu amakkhī hoti apaḷāsī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不覆藏、不欺侮……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu anissukī hoti amaccharī. Yampāvuso, bhikkhu anissukī hoti amaccharī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不嫉妒、不悭吝……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu asaṭho hoti amāyāvī. Yampāvuso, bhikkhu asaṭho hoti amāyāvī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不狡诈、不虚伪……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu atthaddho hoti anatimānī. Yampāvuso, bhikkhu atthaddho hoti anatimānī – ayampi dhammo sovacassakaraṇo.

「复次，贤友们，比库不顽固、不极慢……乃至……

‘‘Puna caparaṃ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Yampāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī – ayampi dhammo sovacassakaraṇo. Ime vuccantāvuso, sovacassakaraṇā dhammā.

「复次，贤友们，比库不执自见、不坚持不舍、易舍。贤友们，比库不执自见、不坚持不舍、易舍——这也是易劝诫性之法。贤友们，这些就叫做易劝诫性之诸法。

§183

‘‘Tatrāvuso , bhikkhunā attanāva attānaṃ evaṃ anuminitabbaṃ – ‘yo khvāyaṃ puggalo pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ pāpiccho pāpikānaṃ icchānaṃ vasaṃ gato, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’ti cittaṃ uppādetabbaṃ.

「贤友们，于此，比库应以自身比量自身如此：『凡此恶欲者、受恶欲支配者，于我是不可爱、不可意的；若我是恶欲者、受恶欲支配者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不为恶欲者、不受恶欲支配者。』

‘‘‘Yo khvāyaṃ puggalo attukkaṃsako paravambhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ attukkaṃsako paravambhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anattukkaṃsako bhavissāmi aparavambhī’ti cittaṃ uppādetabbaṃ.

「『凡此自赞毁他者，于我是不可爱、不可意的；若我是自赞毁他者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不自赞不毁他。』

‘‘‘Yo khvāyaṃ puggalo kodhano kodhābhibhūto, ayaṃ me puggalo appiyo amanāpo. Ahañceva kho panassaṃ kodhano kodhābhibhūto, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṃ uppādetabbaṃ.

「『凡此忿怒、被忿所征服者，于我是不可爱、不可意的。若我是忿怒、被忿所征服者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不忿怒、不被忿所征服。』

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu upanāhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu upanāhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṃ uppādetabbaṃ.

「『凡此忿怒、因忿而怀恨者，于我是不可爱、不可意的；若我是忿怒、因忿而怀恨者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不忿怒、不因忿而怀恨。』

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu abhisaṅgī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu abhisaṅgī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṃ uppādetabbaṃ.

「『凡此忿怒、因忿而执着者，于我是不可爱、不可意的；若我是忿怒、因忿而执着者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不忿怒、不因忿而执着。』

‘‘‘Yo khvāyaṃ puggalo kodhano kodhasāmantā vācaṃ nicchāretā, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhasāmantā vācaṃ nicchāretā, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṃ nicchāressāmī’ti cittaṃ uppādetabbaṃ.

「『凡此忿怒、因忿而出忿言者，于我是不可爱、不可意的；若我是忿怒、因忿而出忿言者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不忿怒、不因忿而出忿言。』

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ paṭippharati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ paṭipphareyyaṃ , ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ nappaṭippharissāmī’ti cittaṃ uppādetabbaṃ.

「『凡此被举罪者举罪时反抗举罪者者，于我是不可爱、不可意的；若我被举罪者举罪时反抗举罪者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我被举罪者举罪时将不反抗举罪者。』

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ apasādeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ apasādeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ na apasādessāmī’ti cittaṃ uppādetabbaṃ.

「『凡此被举罪者举罪时轻蔑举罪者者，于我是不可爱、不可意的；若我被举罪者举罪时轻蔑举罪者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我被举罪者举罪时将不轻蔑举罪者。』

‘‘‘Yo khvāyaṃ puggalo codito codakena codakassa paccāropeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakassa paccāropeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṃ uppādetabbaṃ.

「『凡此被举罪者举罪时反举举罪者之罪者，于我是不可爱、不可意的；若我被举罪者举罪时反举举罪者之罪，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我被举罪者举罪时将不反举举罪者之罪。』

‘‘‘Yo khvāyaṃ puggalo codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena aññenaññaṃ paṭicareyyaṃ, bahiddhā kathaṃ apanāmeyyaṃ , kopañca dosañca appaccayañca pātukareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṃ paṭicarissāmi, na bahiddhā kathaṃ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṃ uppādetabbaṃ.

「『凡此被举罪者举罪时以异事替代、岔开话题、显露忿嗔不悦者，于我是不可爱、不可意的；若我被举罪者举罪时以异事替代、岔开话题、显露忿嗔不悦，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我被举罪者举罪时将不以异事替代、不岔开话题、不显露忿嗔不悦。』

‘‘‘Yo khvāyaṃ puggalo codito codakena apadāne na sampāyati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena apadāne na sampāyeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṃ uppādetabbaṃ.

「『凡此被举罪者举罪时对自行为不能圆满分别论者，于我是不可爱、不可意的；若我被举罪者举罪时对自行为不能圆满分别论，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我被举罪者举罪时对自行为将圆满分别论。』

‘‘‘Yo khvāyaṃ puggalo makkhī paḷāsī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ makkhī paḷāsī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṃ uppādetabbaṃ.

「『凡此覆藏、欺侮者，于我是不可爱、不可意的；若我是覆藏、欺侮者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不覆藏、不欺侮。』

‘‘‘Yo khvāyaṃ puggalo issukī maccharī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ issukī maccharī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṃ uppādetabbaṃ.

「『凡此嫉妒、悭吝者，于我是不可爱、不可意的；若我是嫉妒、悭吝者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不嫉妒、不悭吝。』

‘‘‘Yo khvāyaṃ puggalo saṭho māyāvī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ saṭho māyāvī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṃ uppādetabbaṃ.

「『凡此狡诈、虚伪者，于我是不可爱、不可意的；若我是狡诈、虚伪者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不狡诈、不虚伪。』

‘‘‘Yo khvāyaṃ puggalo thaddho atimānī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ thaddho atimānī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṃ uppādetabbaṃ.

「『凡此顽固、极慢者，于我是不可爱、不可意的；若我是顽固、极慢者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不顽固、不极慢。』

‘‘‘Yo khvāyaṃ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṃ uppādetabbaṃ.

「『凡此执自见、坚持不舍、难舍者，于我是不可爱、不可意的；若我是执自见、坚持不舍、难舍者，我对他人也将是不可爱、不可意的。』贤友们，如此知的比库应生起此心：『我将不执自见、不坚持不舍、易舍。』

§184

‘‘Tatrāvuso , bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato’ti? Sace, āvuso , bhikkhu paccavekkhamāno evaṃ jānāti – ‘pāpiccho khomhi, pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi pāpiccho, na pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「贤友们，于此，比库应以自身观察自身如此：『我是否是恶欲者、受恶欲支配者？』贤友们，若比库如此观察时了知：『我是恶欲者、受恶欲支配者』，贤友们，那么比库应精进以断除那些恶不善法。贤友们，而若比库如此观察时了知：『我非恶欲者、不受恶欲支配者』，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi attukkaṃsako paravambhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘attukkaṃsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anattukkaṃsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是自赞毁他者？』贤友们，若比库如此观察时了知：『我是自赞毁他者』，贤友们，那么比库应精进以断除那些恶不善法。贤友们，而若比库如此观察时了知：『我非自赞毁他者』，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhābhibhūto’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是忿怒、被忿所征服者？』贤友们，若比库如此观察时了知：『我是忿怒、被忿所征服者』，贤友们，那么比库应精进以断除那些恶不善法。贤友们，而若比库如此观察时了知：『我非忿怒、不被忿所征服者』，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu upanāhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是忿怒、因忿而怀恨者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu abhisaṅgī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是忿怒、因忿而执着者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是忿怒、因忿而出忿言者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ paṭippharāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我被举罪者举罪时是否反抗举罪者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ apasādemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ apasādemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我被举罪者举罪时是否轻蔑举罪者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakassa paccāropemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我被举罪者举罪时是否反举举罪者之罪？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena na aññenaññaṃ paṭicarāmi, na bahiddhā kathaṃ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我被举罪者举罪时是否以异事替代、岔开话题、显露忿嗔不悦？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena apadāne na sampāyāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我被举罪者举罪时对自行为是否不能圆满分别论？』……（下同）……

‘‘Puna caparaṃ , āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi makkhī paḷāsī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是覆藏、欺侮者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi issukī maccharī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是嫉妒、悭吝者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi saṭho māyāvī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是狡诈、虚伪者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi thaddho atimānī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是顽固、极慢者？』……（下同）……

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? Sace, āvuso , bhikkhu paccavekkhamāno evaṃ jānāti – ‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「复次，贤友们，比库应以自身观察自身如此：『我是否是执自见、坚持不舍、难舍者？』贤友们，若比库如此观察时了知：『我是执自见、坚持不舍、难舍者』，贤友们，那么比库应精进以断除那些恶不善法。贤友们，而若比库如此观察时了知：『我非执自见、不坚持不舍、易舍者』，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。

‘‘Sace , āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesu.

「贤友们，若比库观察时于自身见到所有此等恶不善法未断，贤友们，那么比库应精进以断除所有这些恶不善法。贤友们，而若比库观察时于自身见到所有此等恶不善法已断，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。

‘‘Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṃ mukhanimittaṃ paccavekkhamāno, sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; no ce tattha passati rajaṃ vā aṅgaṇaṃ vā, teneva attamano hoti – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesū’’ti.

「贤友们，譬如年轻少妇或少男，好打扮，于清净皎洁的镜中，或清彻的水钵中，观看自面容，若在其中见到尘垢或污点，便为断除那尘垢或污点而精进；若在其中不见尘垢或污点，便为此而满意——『我真有所得，我真清净！』贤友们，同样地，若比库观察时于自身见到所有此等恶不善法未断，贤友们，那么比库应精进以断除所有这些恶不善法。贤友们，而若比库观察时于自身见到所有此等恶不善法已断，贤友们，那么比库应以那喜悦而住，于诸善法日夜修学。」

Idamavocāyasmā mahāmoggallāno. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.

具寿马哈摩嘎喇那如此说。那些比库满意，欢喜具寿马哈摩嘎喇那之所说。

Anumānasuttaṃ niṭṭhitaṃ pañcamaṃ. · 推度经完第五

6. Cetokhilasuttaṃ6. 心荒芜经

§185

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：

‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

「诸比库，凡比库的五种心荒芜未断、五种心系缚未除者，说他在此法、律中能得增长、广大、圆满——这是须跋的。

‘‘Katamāssa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

「是哪五种心荒芜未断？诸比库，于此，比库对导师怀疑、踌躇、不确信、不澄净。诸比库，凡比库对导师怀疑、踌躇、不确信、不澄净者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第一种心荒芜未断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo appahīno hoti.

「复次，诸比库，比库对法怀疑、踌躇、不确信、不澄净……乃至……这就是他第二种心荒芜未断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo appahīno hoti.

「复次，诸比库，比库对僧怀疑、踌躇、不确信、不澄净……乃至……这就是他第三种心荒芜未断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetokhilo appahīno hoti.

「复次，诸比库，比库对学怀疑、踌躇、不确信、不澄净。诸比库，凡比库对学怀疑、踌躇、不确信、不澄净者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第四种心荒芜未断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imāssa pañca cetokhilā appahīnā honti.

「复次，诸比库，比库对同梵行者忿怒、不悦、心怀敌意、生起荒芜。诸比库，凡比库对同梵行者忿怒、不悦、心怀敌意、生起荒芜者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第五种心荒芜未断。这就是他的五种心荒芜未断。

§186

‘‘Katamāssa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

「是哪五种心系缚未除？诸比库，于此，比库于诸欲未离贪、欲未离、爱未离、渴未离、热恼未离、爱未离。诸比库，凡比库于诸欲未离贪、欲未离、爱未离、渴未离、热恼未离、爱未离者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第一种心系缚未除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… evamassāyaṃ dutiyo cetasovinibandho asamucchinno hoti.

「复次，诸比库，比库于身未离贪……乃至……这就是他第二种心系缚未除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu rūpe avītarāgo hoti…pe… evamassāyaṃ tatiyo cetasovinibandho asamucchinno hoti.

「复次，诸比库，比库于色未离贪……乃至……这就是他第三种心系缚未除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho asamucchinno hoti.

「复次，诸比库，比库饱食至满腹，耽于卧乐、倚乐、眠乐而住。诸比库，凡比库饱食至满腹、耽于卧乐、倚乐、眠乐而住者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第四种心系缚未除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya . Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imāssa pañca cetasovinibandhā asamucchinnā honti.

「复次，诸比库，比库以某天众为目标而行梵行：『我以此戒、或此禁、或此苦行、或此梵行将成为天或某种天。』诸比库，凡比库以某天众为目标而行梵行：『我以此戒、或此禁、或此苦行、或此梵行将成为天或某种天』者，他的心不趣向热诚、勤修、恒常、精勤。凡心不趣向热诚、勤修、恒常、精勤者，这就是他第五种心系缚未除。这就是他的五种心系缚未除。

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

「诸比库，凡比库的这五种心荒芜未断、这五种心系缚未除者，说他在此法、律中能得增长、广大、圆满——这是须跋的。

§187

‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

「诸比库，凡比库的五种心荒芜已断、五种心系缚善除者，说他在此法、律中能得增长、广大、圆满——这是可能的。

‘‘Katamāssa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

「是哪五种心荒芜已断？诸比库，于此，比库对导师不怀疑、不踌躇、确信、澄净。诸比库，凡比库对导师不怀疑、不踌躇、确信、澄净者，他的心趣向热诚、勤修、恒常、精勤。凡心趣向热诚、勤修、恒常、精勤者，这就是他第一种心荒芜已断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo pahīno hoti.

「复次，诸比库，比库对法不怀疑、不踌躇、确信、澄净……乃至……这就是他第二种心荒芜已断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo pahīno hoti.

「复次，诸比库，比库对僧不怀疑、不踌躇、确信、澄净……乃至……这就是他第三种心荒芜已断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ catuttho cetokhilo pahīno hoti.

「复次，诸比库，比库对学不怀疑、不踌躇、确信、澄净……乃至……这就是他第四种心荒芜已断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imāssa pañca cetokhilā pahīnā honti.

「复次，诸比库，比库对同梵行者不忿怒、不不悦、心不怀敌意、不生荒芜。诸比库，凡比库对同梵行者不忿怒、不不悦、心不怀敌意、不生荒芜者，他的心趣向热诚、勤修、恒常、精勤。凡心趣向热诚、勤修、恒常、精勤者，这就是他第五种心荒芜已断。这就是他的五种心荒芜已断。

§188

‘‘Katamāssa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

「是哪五种心系缚善除？诸比库，于此，比库于诸欲离贪、欲已离、爱已离、渴已离、热恼已离、爱已离。诸比库，凡比库于诸欲离贪、欲已离、爱已离、渴已离、热恼已离、爱已离者，他的心趣向热诚、勤修、恒常、精勤。凡心趣向热诚、勤修、恒常、精勤者，这就是他第一种心系缚善除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti…pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho susamucchinno hoti.

「复次，诸比库，比库于身离贪……乃至……于色离贪……乃至……不饱食至满腹，不耽于卧乐、倚乐、眠乐而住。诸比库，凡比库不饱食至满腹、不耽于卧乐、倚乐、眠乐而住者，他的心趣向热诚、勤修、恒常、精勤。凡心趣向热诚、勤修、恒常、精勤者，这就是他第四种心系缚善除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imāssa pañca cetasovinibandhā susamucchinnā honti.

「复次，诸比库，比库不以某天众为目标而行梵行：『我以此戒、或此禁、或此苦行、或此梵行将成为天或某种天。』诸比库，凡比库不以某天众为目标而行梵行者，他的心趣向热诚、勤修、恒常、精勤。凡心趣向热诚、勤修、恒常、精勤者，这就是他第五种心系缚善除。这就是他的五种心系缚善除。

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

「诸比库，凡比库的这五种心荒芜已断、这五种心系缚善除者，说他在此法、律中能得增长、广大、圆满——这是可能的。

§189

‘‘So chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhīyeva pañcamī. Sa kho so, bhikkhave, evaṃ ussoḷhīpannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti. Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā’’ti.

「他修习具欲定勤行成就的神足，修习具勤定勤行成就的神足，修习具心定勤行成就的神足，修习具观定勤行成就的神足，第五是精勤。诸比库，如此具足十五支含精勤的比库堪能厌离、堪能正觉、堪能证得无上的轭安稳。诸比库，譬如母鸡有八、十或十二个蛋，母鸡正确地卧伏其上、正确地孵化、正确地温暖。虽然母鸡未曾生起此欲：『愿我的这些鸡雏能以脚爪或嘴喙啄破蛋壳安全孵出』，然而那些鸡雏确能以脚爪或嘴喙啄破蛋壳安全孵出。诸比库，同样地，如此具足十五支含精勤的比库堪能厌离、堪能正觉、堪能证得无上的轭安稳。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库满意，欢喜世尊之所说。

Cetokhilasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 心荒芜经完第六

7. Vanapatthasuttaṃ7. 林野经

§190

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 – ‘‘vanapatthapariyāyaṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, 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，我将为你们开示林薮法门，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：

§191

‘‘Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

「诸比库，于此，比库依止某林薮而住。住于依止那林薮者，他未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。诸比库，那比库应如此思量：『我依止此林薮而住。住于依止此林薮者，我未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。』诸比库，那比库应于夜间或白日离开那林薮，不应住。

§192

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena , bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

「复次，诸比库，于此，比库依止某林薮而住。住于依止那林薮者，他未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。诸比库，那比库应如此思量：『我依止此林薮而住。住于依止此林薮者，我未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。但我并非因衣故从俗家出家入非家，非因食故……乃至……非因住故……乃至……非因病缘药资具故从俗家出家入非家。然而我依止此林薮而住时，未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。』诸比库，那比库即使经过思量也应离开那林薮，不应住。

§193

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito . Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

「复次，诸比库，于此，比库依止某林薮而住。住于依止那林薮者，他未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。诸比库，那比库应如此思量：『我依止此林薮而住。住于依止此林薮者，我未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。但我并非因衣故从俗家出家入非家，非因食故……乃至……非因住故……乃至……非因病缘药资具故从俗家出家入非家。然而我依止此林薮而住时，未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。』诸比库，那比库即使经过思量也应住于那林薮，不应离开。

§194

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti . Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

「复次，诸比库，于此，比库依止某林薮而住。住于依止那林薮者，他未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。诸比库，那比库应如此思量：『我依止此林薮而住。住于依止此林薮者，我未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。』诸比库，那比库应尽形寿住于那林薮，不应离开。

§195

‘‘Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati …pe… aññataraṃ nigamaṃ upanissāya viharati…pe… aññataraṃ nagaraṃ upanissāya viharati…pe… aññataraṃ janapadaṃ upanissāya viharati…pe… aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.

「诸比库，于此，比库依止某村而住……乃至……依止某镇而住……乃至……依止某城而住……乃至……依止某国而住……乃至……依止某人而住。住于依止那人者，他未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。诸比库，那比库应如此思量：『我依止此人而住。住于依止此人者，我未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。』诸比库，那比库应于夜间或白日不辞而去离开那人，不应追随。

§196

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṃ, nānubandhitabbo.

「复次，诸比库，于此，比库依止某人而住。住于依止那人者，他未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。诸比库，那比库应如此思量：『我依止此人而住。住于依止此人者，我未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。但我并非因衣故从俗家出家入非家，非因食故……乃至……非因住故……乃至……非因病缘药资具故从俗家出家入非家。然而我依止此人而住时，未现起之念不现起，未得定之心不得定，未尽之诸漏不能达到灭尽，未证得之无上轭安稳不能证得。』诸比库，那比库即使经过思量也应辞别那人而去，不应追随。

§197

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṃ.

「复次，诸比库，于此，比库依止某人而住。住于依止那人者，他未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。诸比库，那比库应如此思量：『我依止此人而住。住于依止此人者，我未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。然而出家者为活命资具所应办得的——衣、食、住、病缘药资具——是勤苦才办得的。但我并非因衣故从俗家出家入非家……乃至……非因病缘药资具故从俗家出家入非家。然而我依止此人而住时，未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。』诸比库，那比库即使经过思量也应追随那人，不应离开。

§198

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi . Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī’’ti .

「复次，诸比库，于此，比库依止某人而住。住于依止那人者，他未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。诸比库，那比库应如此思量：『我依止此人而住。住于依止此人者，我未现起之念现起，未得定之心得定，未尽之诸漏达到灭尽，未证得之无上轭安稳得以证得。而且出家者为活命资具所应办得的——衣、食、住、病缘药资具——是容易办得的。』诸比库，那比库应尽形寿追随那人，不应离开，即使被驱逐也不应离开。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库满意，欢喜世尊之所说。

Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ. · 林野经完第七

8. Madhupiṇḍikasuttaṃ8. 蜜丸经

§199

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi. Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca – ‘‘kiṃvādī samaṇo kimakkhāyī’’ti? ‘‘Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.

如是我闻——一时，世尊住在释迦族迦毕喇瓦土的榕树园。那时，世尊于上午穿好下衣，取钵与大衣，进入迦毕喇瓦土乞食。在迦毕喇瓦土乞食后，食毕从乞食处返回，前往大林作日间住。深入大林后，于一毕罗瓦棱咖树下坐于日间住处。释迦族执杖者也因行走游步散步，前往大林。深入大林后，前往毕罗瓦棱咖树下世尊之处；前往后与世尊互相问候；互相问候寒暄一番后，倚杖立于一边。立于一边的释迦族执杖者对世尊如此说：「沙门主张什么？宣说什么？」「贤友，我如此主张、如此宣说：在有天、魔、梵的世间，有沙门、婆罗门、天人之人界中，不与任何人于世间争执而住；对离诸欲而住的那位婆罗门，诸想不再随眠——无疑惑、断掉悔、离有爱。贤友，我如此主张、如此宣说。」

‘‘Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā , jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

如是说时，释迦族执杖者摇头、吐舌，额上现出三道皱纹，倚杖而去。

§200

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca – ‘kiṃvādī samaṇo kimakkhāyī’ti?

那时，世尊于傍晚从独处出来，前往榕树园；前往后坐于所设之座。坐已，世尊称呼诸比库：「诸比库，于此我今日于上午穿好下衣，取钵与大衣，进入迦毕喇瓦土乞食。在迦毕喇瓦土乞食后，食毕从乞食处返回，前往大林作日间住。深入大林后，于一毕罗瓦棱咖树下坐于日间住处。诸比库，释迦族执杖者也因行走游步散步，前往大林。深入大林后，前往毕罗瓦棱咖树下我之处；前往后与我互相问候；互相问候寒暄一番后，倚杖立于一边。诸比库，立于一边的释迦族执杖者对我如此说：『沙门主张什么？宣说什么？』

‘‘Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ – yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti. ‘‘Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī’’ti.

「诸比库，如是说时，我对释迦族执杖者如此说：『贤友，我如此主张、如此宣说：在有天、魔、梵的世间，有沙门、婆罗门、天人之人界中，不与任何人于世间争执而住；对离诸欲而住的那位婆罗门，诸想不再随眠——无疑惑、断掉悔、离有爱。贤友，我如此主张、如此宣说。』诸比库，如是说时，释迦族执杖者摇头、吐舌，额上现出三道皱纹，倚杖而去。」

§201

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī’’ti? ‘‘Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ , esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

如是说已,某位比库对世尊如此说——「尊者,世尊说什么,在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中,不与世间的任何事物争论而住?尊者,世尊如何离诸欲而住,那婆罗门无疑惑、断追悔、于诸有中离渴爱,想不随行他?」「比库,从那因缘,虚妄想的计度袭击人。在那里,若无可欢喜的、可言说的、可执着的,这就是贪随眠的终结,这就是嗔随眠的终结,这就是见随眠的终结,这就是疑随眠的终结,这就是慢随眠的终结,这就是有贪随眠的终结,这就是无明随眠的终结,这就是执杖、执刀、争吵、诤论、论争、互相诽谤、两舌、妄语的终结。在这里,这些恶不善法无余灭尽。」世尊说此。说此已,善逝从座起,进入住处。

§202

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti . Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

那时,那些比库在世尊离去不久,生起这样的想法——「贤友们,世尊对我们简略地说了教诫,未详细解释义理,就从座起进入住处——『比库,从那因缘,虚妄想的计度袭击人。在那里,若无可欢喜的、可言说的、可执着的,这就是贪随眠的终结……乃至……在这里,这些恶不善法无余灭尽。』谁能详细解释世尊简略所说、未详细解释的这义理呢?」那时,那些比库生起这样的想法——「这位具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者所尊重。具寿马哈咖吒亚那能够详细解释世尊简略所说、未详细解释的这义理。我们何不前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义?」

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti.

那时,那些比库前往具寿马哈咖吒亚那处;前往后,与具寿马哈咖吒亚那互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的那些比库对具寿马哈咖吒亚那如此说——「贤友咖吒亚那,世尊对我们简略地说了教诫,未详细解释义理,就从座起进入住处——『比库,从那因缘,虚妄想的计度袭击人。在那里,若无可欢喜的、可言说的、可执着的,这就是贪随眠的终结……乃至……在这里,这些恶不善法无余灭尽。』贤友咖吒亚那,我们在世尊离去不久,生起这样的想法——『贤友们,世尊对我们简略地说了教诫,未详细解释义理,就从座起进入住处——「比库,从那因缘,虚妄想的计度袭击人。在那里,若无可欢喜的、可言说的、可执着的,这就是贪随眠的终结……乃至……在这里,这些恶不善法无余灭尽。」谁能详细解释世尊简略所说、未详细解释的这义理呢?』贤友咖吒亚那,我们生起这样的想法——『这位具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者所尊重,具寿马哈咖吒亚那能够详细解释世尊简略所说、未详细解释的这义理。我们何不前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义?』请具寿马哈咖吒亚那解释。」

§203

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā , amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti. ‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā’’ti . ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

「贤友们,譬如有人需要心材、寻求心材、遍求心材而行,来到有心材的大树前,越过根,越过树干,却认为应在枝叶中寻求心材;诸具寿也正是如此,在导师面前时,越过世尊,却认为应向我们询问此义。贤友们,那位世尊知而知、见而见,是眼、是智、是法、是梵,是说者、宣说者、义理的引导者、不死的施与者、法主、如来。那正是应向世尊询问此义的时候。世尊如何解答,你们应如是受持。」「确实,贤友咖吒亚那,世尊知而知、见而见,是眼、是智、是法、是梵,是说者、宣说者、义理的引导者、不死的施与者、法主、如来。那正是应向世尊询问此义的时候。世尊如何解答,我们应如是受持。但是,具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者所尊重,具寿马哈咖吒亚那能够详细解释世尊简略所说、未详细解释的这义理。请具寿马哈咖吒亚那不以为难而解释。」「那么,贤友们,你们听,善加作意,我将说。」「是的,贤友。」那些比库回答具寿马哈咖吒亚那。具寿马哈咖吒亚那如此说——

§204

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti . Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

「贤友们,世尊对我们简略地说了教诫,未详细解释义理,就从座起进入住处——『比库,从那因缘,虚妄想的计度袭击人。在那里,若无可欢喜的、可言说的、可执着的,这就是贪随眠的终结……乃至……在这里,这些恶不善法无余灭尽。』贤友们,我如此详细了知世尊简略所说、未详细解释的这义理——

‘‘Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti , yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

「贤友们,缘眼与色生起眼识,三者的会合是触,以触为缘生受,所受的即想,所想的即寻,所寻的即虚妄想,所虚妄想的,从那因缘,虚妄想的计度袭击人,关于过去、未来、现在眼所识的诸色。贤友们,缘耳与声生起耳识……乃至……贤友们,缘鼻与香生起鼻识……乃至……贤友们,缘舌与味生起舌识……乃至……贤友们,缘身与触生起身识……乃至……贤友们,缘意与法生起意识,三者的会合是触,以触为缘生受,所受的即想,所想的即寻,所寻的即虚妄想,所虚妄想的,从那因缘,虚妄想的计度袭击人,关于过去、未来、现在意所识的诸法。

‘‘So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. So vatāvuso, sotasmiṃ sati sadde sati…pe… ghānasmiṃ sati gandhe sati…pe… jivhāya sati rase sati…pe… kāyasmiṃ sati phoṭṭhabbe sati…pe… manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

「贤友们,当有眼、有色、有眼识时,将施设触的施设——这处是可能的。当有触的施设时,将施设受的施设——这处是可能的。当有受的施设时,将施设想的施设——这处是可能的。当有想的施设时,将施设寻的施设——这处是可能的。当有寻的施设时,将施设虚妄想计度袭击的施设——这处是可能的。贤友们,当有耳、有声……乃至……当有鼻、有香……乃至……当有舌、有味……乃至……当有身、有触……乃至……当有意、有法、有意识时,将施设触的施设——这处是可能的。当有触的施设时,将施设受的施设——这处是可能的。当有受的施设时,将施设想的施设——这处是可能的。当有想的施设时,将施设寻的施设——这处是可能的。当有寻的施设时,将施设虚妄想计度袭击的施设——这处是可能的。

‘‘So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. So vatāvuso, sotasmiṃ asati sadde asati…pe… ghānasmiṃ asati gandhe asati…pe… jivhāya asati rase asati…pe… kāyasmiṃ asati phoṭṭhabbe asati…pe… manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

「贤友们,当无眼、无色、无眼识时,将施设触的施设——这处是须跋的。当无触的施设时,将施设受的施设——这处是须跋的。当无受的施设时,将施设想的施设——这处是须跋的。当无想的施设时,将施设寻的施设——这处是须跋的。当无寻的施设时,将施设虚妄想计度袭击的施设——这处是须跋的。贤友们,当无耳、无声……乃至……当无鼻、无香……乃至……当无舌、无味……乃至……当无身、无触……乃至……当无意、无法、无意识时,将施设触的施设——这处是须跋的。当无触的施设时,将施设受的施设——这处是须跋的。当无受的施设时,将施设想的施设——这处是须跋的。当无想的施设时,将施设寻的施设——这处是须跋的。当无寻的施设时,将施设虚妄想计度袭击的施设——这处是须跋的。

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

「贤友们,世尊为我们简略地诵说教诫后,未详细解释其义,即从座起进入住所——『比库,当虚妄想的想与寻从其因生起于人时,若在此没有可欢喜的、可欢迎的、可执着的,这就是贪随眠的终结……乃至……在此这些恶不善法无余灭尽』——贤友们,对于世尊简略地诵说而未详细解释其义的这个教诫,我如此详细地了知其义。而诸位具寿若希望的话,可以前往世尊处询问此义。世尊如何分别论,你们应当如此受持。」

§205

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ , esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivādatuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti. ‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhārethā’’ti.

于是,那些比库欢喜、随喜具寿马哈咖吒亚那所说后,即从座起,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊如此说:「尊者,世尊为我们简略地诵说教诫后,未详细解释其义,即从座起进入住所——『比库,当虚妄想的想与寻从其因生起于人时,若在此没有可欢喜的、可欢迎的、可执着的,这就是贪随眠的终结……乃至……在此这些恶不善法无余灭尽』。尊者,世尊离去不久,我们生起这样的想法:『贤友们,世尊为我们简略地诵说教诫后,未详细解释其义,即从座起进入住所——「比库,当虚妄想的想与寻从其因生起于人时,若在此没有可欢喜的、可欢迎的、可执着的,这就是贪随眠的终结,这就是嗔随眠的终结,这就是见随眠的终结,这就是疑随眠的终结,这就是慢随眠的终结,这就是有贪随眠的终结,这就是无明随眠的终结,这就是执杖、执刀、争吵、诤论、论争、互相诽谤、妄语的终结,在此这些恶不善法无余灭尽」。谁能详细解释世尊简略诵说而未详细解释其义的这个教诫之义呢?』尊者,我们生起这样的想法:『具寿马哈咖吒亚那既为导师所称赞,又为有智的同梵行者所尊重,具寿马哈咖吒亚那能够详细解释世尊简略诵说而未详细解释其义的这个教诫之义,让我们前往具寿马哈咖吒亚那处,抵达后向具寿马哈咖吒亚那询问此义。』尊者,于是我们前往具寿马哈咖吒亚那处;抵达后向具寿马哈咖吒亚那询问此义。尊者,具寿马哈咖吒亚那以这些理由、这些句子、这些文句为我们解释了其义。」「比库们,马哈咖吒亚那是贤智者;比库们,马哈咖吒亚那是大慧者。比库们,如果你们向我询问此义,我也会如马哈咖吒亚那所分别论的那样分别论。这就是其义。你们应当如此受持。」

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ. Ko nāmo ayaṃ , bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyo tveva naṃ dhārehī’’ti.

如此说时,具寿阿难对世尊如此说:「尊者,譬如一个被饥饿虚弱所困的人获得蜜丸,他无论从何处品尝,都会获得美妙的味道与满足。同样地,尊者,有能力的比库,无论以慧从何处审察这个法门之义,都会获得心满意足,都会获得心的净信。尊者,这个法门叫什么名字呢?」「阿难,因此,你应当将这个法门受持为『蜜丸法门』。」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿阿难心满意足,欢喜世尊所说。

Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 蜜丸经完第八

9. Dvedhāvitakkasuttaṃ9. 双想经

§206

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼比库们:「比库们。」「尊者。」那些比库回答世尊。世尊如此说:

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.

「比库们,在我正觉之前,还是未正觉的菩萨时,我生起这样的想法:『让我将寻分成两部分而住。』比库们,于是我将欲寻、嗔寻、害寻作为一部分;将离欲寻、无嗔寻、无害寻作为第二部分。

§207

‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’ . ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

「比库们,当我如此不放逸、热诚、自励而住时,生起了欲寻。我如此了知:『我生起了这个欲寻。它导向自己的损害,也导向他人的损害,也导向两者的损害,是慧的障碍,是苦恼之因,不导向涅槃。』比库们,当我省察『它导向自己的损害』时,它消失了;比库们,当我省察『它导向他人的损害』时,它消失了;比库们,当我省察『它导向两者的损害』时,它消失了;比库们,当我省察『它是慧的障碍,是苦恼之因,不导向涅槃』时,它消失了。比库们,于是我舍断、驱除、灭除每一个生起的欲寻。

§208

‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

「比库们,当我如此不放逸、热诚、自励而住时,生起了嗔寻……乃至……生起了害寻。我如此了知:『我生起了这个害寻。它导向自己的损害,也导向他人的损害,也导向两者的损害,是慧的障碍,是苦恼之因,不导向涅槃。』比库们,当我省察『它导向自己的损害』时,它消失了;比库们,当我省察『它导向他人的损害』时,它消失了;比库们,当我省察『它导向两者的损害』时,它消失了;比库们,当我省察『它是慧的障碍,是苦恼之因,不导向涅槃』时,它消失了。比库们,于是我舍断、驱除、灭除每一个生起的害寻。

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave…pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.

「诸比库,比库随寻、随伺任何事物多了,心就如此如此地倾向。诸比库,若比库多随寻、随伺欲寻,他舍断了出离寻,多作欲寻,他的心就倾向于欲寻。诸比库,若嗔恨寻……诸比库,若比库多随寻、随伺害寻,他舍断了无害寻,多作害寻,他的心就倾向于害寻。诸比库,譬如在雨季最后一个月,秋季时节,当一切谷物聚集在村边时,牧牛者守护牛群。他会用棍棒从这里、从那里击打、反击、阻止、驱赶那些牛。那是什么原因呢?诸比库,因为那位牧牛者看见以那个为因缘的杀戮、或系缚、或损失、或责难。诸比库,同样地,我看见了诸不善法的过患、低劣、染污,诸善法在出离中的利益、清净之面。

§209

‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya . Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti .

「诸比库,当我如此不放逸、热诚、自励而住时,出离寻生起。我如此了知:『这出离寻已在我生起。它既不导向自己的恼害,也不导向他人的恼害,也不导向两者的恼害,它增长慧,无障碍之面,导向涅槃。』诸比库,即使我整夜随寻、随伺它,我也不见以那个为因缘的怖畏。诸比库,即使我整日随寻、随伺它,我也不见以那个为因缘的怖畏。诸比库,即使我日夜随寻、随伺它,我也不见以那个为因缘的怖畏。然而,由于过久地随寻、随伺,我的身体会疲劳。身体疲劳时,心会动摇。心动摇时,心远离定。诸比库,我于内安立心、使之平静、使之成为一境、使之得定。那是什么原因呢?『愿我的心不动摇。』

§210

‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko…pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.

「诸比库,当我如此不放逸、热诚、自励而住时,无嗔恨寻生起……无害寻生起。我如此了知:『这无害寻已在我生起。它既不导向自己的恼害,也不导向他人的恼害,也不导向两者的恼害,它增长慧,无障碍之面,导向涅槃。』诸比库,即使我整夜随寻、随伺它,我也不见以那个为因缘的怖畏。诸比库,即使我整日随寻、随伺它,我也不见以那个为因缘的怖畏。诸比库,即使我日夜随寻、随伺它,我也不见以那个为因缘的怖畏。然而,由于过久地随寻、随伺,我的身体会疲劳。身体疲劳时,心会动摇。心动摇时,心远离定。诸比库,我于内安立心、使之平静、使之成为一境、使之得定。那是什么原因呢?『愿我的心不动摇。』

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave…pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya , tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti.

「诸比库,比库随寻、随伺任何事物多了,心就如此如此地倾向。诸比库,若比库多随寻、随伺出离寻,他舍断了欲寻,多作出离寻,他的心就倾向于出离寻。诸比库,若无嗔恨寻……诸比库,若比库多随寻、随伺无害寻,他舍断了害寻,多作无害寻,他的心就倾向于无害寻。诸比库,譬如在热季最后一个月,当一切谷物聚集在村边时,牧牛者守护牛群,他在树根下或露天处,只需作念:『这些是牛。』诸比库,同样地,我只需作念:『这些是法。』

§211

‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, 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.

「诸比库,我的精进已被发起而不懈怠,念已现起而不忘失,身已轻安而不激动,心已得定而成为一境。诸比库,我离诸欲、离诸不善法,有寻、有伺,离生喜乐,证入初禅而住。由于寻与伺的止息,内净、心成一境,无寻、无伺,定生喜乐,证入第二禅而住。由于喜的离去,我住于舍、具念、正知,以身体验乐,正如圣者们所说的『舍、具念、乐住』,证入第三禅而住。由于乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,证入第四禅而住。

§212

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当我的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于宿住随念智。我随念种种宿住。即:一生……如此,我随念有行相、有细相的种种宿住。诸比库,这是我在夜的初更所证得的第一明;无明已被破除,明已生起;黑暗已被破除,光明已生起;如对不放逸、热诚、自励而住者。

§213

‘‘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…pe… ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当我的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于诸有情死生智。我以清净、超越人的天眼,看见诸有情死时、生时……这些尊者有情具足身恶行……如此,我以清净、超越人的天眼,看见诸有情死时、生时,卑贱、高贵、美好、丑陋、幸福、不幸,我了知诸有情各随其业。诸比库,这是我在夜的中更所证得的第二明;无明已被破除,明已生起;黑暗已被破除,光明已生起;如对不放逸、热诚、自励而住者。

§214

‘‘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, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当我的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于诸漏尽智。我如实证知『这是苦』,我如实证知『这是苦集』,我如实证知『这是苦灭』,我如实证知『这是导向苦灭之道』。我如实证知『这些是漏』,我如实证知『这是漏集』,我如实证知『这是漏灭』,我如实证知『这是导向漏灭之道』。我如此知、如此见,心从欲漏解脱,心从有漏解脱,心从无明漏解脱,于解脱有『已解脱』之智——『生已尽,梵行已立,应作已作,不再有此存在』,我如实证知。诸比库,这是我在夜的后更所证得的第三明;无明已被破除,明已生起;黑暗已被破除,光明已生起;如对不放逸、热诚、自励而住者。」

§215

‘‘Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

「诸比库,譬如在林野中有大的低洼沼泽,大群野兽依止而住。若有某人生起,欲其不利、欲其不幸、欲其不得安稳,他会封闭那安全、有益、引生喜悦的道路,开启歧路,设置陷阱,安置诱饵。如此,诸比库,那大群野兽在后时会遭遇灾难与不幸。然而,诸比库,对于那大群野兽,若有某人生起,欲其利益、欲其幸福、欲其安稳,他会开启那安全、有益、引生喜悦的道路,封闭歧路,移除陷阱,破坏诱饵。如此,诸比库,那大群野兽在后时会达到增长、增盛、圆满。」

‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya . Ayaṃ cevettha attho – mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho , bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

「诸比库,我说此譬喻是为了使义理得以了知。此中,这是其义:诸比库,『大的低洼沼泽』,这是诸欲的同义语。诸比库,『大群野兽』,这是众生的同义语。诸比库,『欲其不利、欲其不幸、欲其不得安稳的人』,这是魔波旬的同义语。诸比库,『歧路』,这是八支邪道的同义语,即:邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。诸比库,『陷阱』,这是喜贪的同义语。诸比库,『诱饵』,这是无明的同义语。诸比库,『欲其利益、欲其幸福、欲其安稳的人』,这是如来、阿拉汉、正等正觉者的同义语。诸比库,『安全、有益、引生喜悦的道路』,这是圣八支道的同义语,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。」

‘‘Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave , rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.

「如此,诸比库,那安全、有益、引生喜悦的道路已被我开启,歧路已被封闭,陷阱已被移除,诱饵已被破坏。诸比库,凡是导师出于慈愍、为弟子们的利益而应作的,那已被我为你们所作。诸比库,这些是树下,这些是空屋;诸比库,你们应禅修,不要放逸,不要后来成为追悔者。这是我们对你们的教诫。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库满意欢喜世尊所说。

Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ. · 双想经完第九

10. Vitakkasaṇṭhānasuttaṃ10. 寻行经

§216

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:

‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya ; evameva kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

「诸比库,致力于增上心的比库应时时作意五相。哪五种?诸比库,于此,比库缘于某相、作意某相时,生起与欲相应、与嗔相应、与痴相应的诸恶不善寻。诸比库,那位比库应从那相作意另一与善相应的相。当他从那相作意另一与善相应的相时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库,譬如熟练的木匠或木匠的学徒会以细楔敲出、拔出、转出粗楔;同样地,诸比库,比库缘于某相、作意某相时,生起与欲相应、与嗔相应、与痴相应的诸恶不善寻。诸比库,那位比库应从那相作意另一与善相应的相。当他从那相作意另一与善相应的相时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。」

§217

‘‘Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

「诸比库,若那位比库从那相作意另一与善相应的相时,仍生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库,那位比库应观察那些寻的过患:『如此这些寻是不善的,如此这些寻是有罪的,如此这些寻有苦果报。』当他观察那些寻的过患时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库,譬如年轻、喜好装饰的女人或男子,若蛇尸、狗尸或人尸系于颈上,会厌恶、羞耻、嫌恶;同样地,诸比库,若那位比库从那相作意另一与善相应的相时,仍生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库,那位比库应观察那些寻的过患:『如此这些寻是不善的,如此这些寻是有罪的,如此这些寻有苦果报。』当他观察那些寻的过患时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。」

§218

‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo. Tassa tesaṃ vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

「诸比库,若那位比库观察那些寻的过患时,仍生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库,那位比库应对那些寻行不念不作意。当他对那些寻行不念不作意时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库,譬如有眼之人,若不欲见进入视野的诸色,他会闭眼或转向他处;同样地,诸比库,若那位比库观察那些寻的过患时,仍生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,它们被舍断,消失。由于舍断它们,内心住立、安住、成为一境、得定。」

§219

‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ. Tassa tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyya’nti. So saṇikaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yaṃnūnāhaṃ tiṭṭheyya’nti. So tiṭṭheyya . Tassa evamassa – ‘kiṃ nu kho ahaṃ ṭhito? Yaṃnūnāhaṃ nisīdeyya’nti. So nisīdeyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ nisinno? Yaṃnūnāhaṃ nipajjeyya’nti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

「诸比库!如果那位比库对那些寻不作意、不如理作意时,仍然生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库!那位比库应当作意那些寻的寻行止息。当他作意那些寻的寻行止息时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库!譬如有人快速行走,他这样想:『我为何快速行走呢?让我缓慢行走吧!』他就缓慢行走。他这样想:『我为何缓慢行走呢?让我站立吧!』他就站立。他这样想:『我为何站立呢?让我坐下吧!』他就坐下。他这样想:『我为何坐着呢?让我躺下吧!』他就躺下。诸比库!如此,那个人舍弃粗的粗的威仪,采取细的细的威仪。诸比库!同样地,如果那位比库对那些寻不作意、不如理作意时,仍然生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,它们被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。」

§220

‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ . Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

「诸比库!如果那位比库作意那些寻的寻行止息时,仍然生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库!那位比库应当以齿压齿,以舌抵上颚,以心制伏心、压制、折伏。当他以齿压齿,以舌抵上颚,以心制伏心、压制、折伏时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库!譬如有力的人抓住较弱的人的头、颈或肩,制伏、压制、折伏;诸比库!同样地,如果那位比库作意那些寻的寻行止息时,仍然生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,诸比库!那位比库应当以齿压齿,以舌抵上颚,以心制伏心、压制、折伏。当他以齿压齿,以舌抵上颚,以心制伏心、压制、折伏时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。」

§221

‘‘Yato kho , bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Ayaṃ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati, yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati. Acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti.

「诸比库!当比库缘于某相、作意某相时,生起与欲相应、与嗔相应、与痴相应的诸恶不善寻,他从那个相作意其他与善相应的相时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。当他观察那些寻的过患时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。当他对那些寻不作意、不如理作意时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。当他作意那些寻的寻行止息时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。当他以齿压齿,以舌抵上颚,以心制伏心、压制、折伏时,那些与欲相应、与嗔相应、与痴相应的诸恶不善寻被舍断,它们消失。由于舍断它们,内心住立、安住、成为一境、得定。诸比库!这称为比库是寻的道路方法的自在者。他想寻思什么寻,就寻思那个寻;他不想寻思什么寻,就不寻思那个寻。他断除了渴爱,解开了结缚,以正确地现观慢,作了苦的终结。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库满意欢喜世尊所说。

Vitakkasaṇṭhānasuttaṃ niṭṭhitaṃ dasamaṃ. · 寻行经完第十

Sīhanādavaggo niṭṭhito dutiyo. · 狮子吼品完第二

Tassuddānaṃ –

其摄颂——

Cūḷasīhanādalomahaṃsavaro, mahācūḷadukkhakkhandhaanumānikasuttaṃ;

「小狮子吼、毛竖立、愿,大、小苦蕴、推论经;荒地、蜜丸、二种、寻,五相之说,再次为品。」

Khilapatthamadhupiṇḍikadvidhāvitakka, pañcanimittakathā puna vaggo.

耕地、蜜丸、二种寻、五相之说,再次为品。