2. Bhikkhuvaggo2. 比库品

177 段 · CSCD 巴利原典

1. Ambalaṭṭhikarāhulovādasuttaṃ1. 庵婆拉提咖拉胡喇教诫经

§107

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

如是我闻——一时,世尊住在王舍城竹林咖兰达咖尼瓦巴。尔时,具寿拉胡喇住在安巴喇提咖。那时,世尊在傍晚时分从独坐中起来,前往安巴喇提咖,去到具寿拉胡喇那里。具寿拉胡喇看见世尊从远处走来。看见后,他准备了座位和洗足水。世尊坐在所准备的座位上。坐下后,洗了脚。具寿拉胡喇也礼敬世尊后,坐在一边。

§108

Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tuccha’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ . Apariccattaṃ kho rañño nāgassa jīvita’nti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīya’nti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti – evañhi te, rāhula, sikkhitabbaṃ.

那时,世尊在水器中留下少许剩水后,对具寿拉胡喇说:「拉胡喇,你看见这留在水器中的少许剩水吗?」「是的,尊者。」「拉胡喇,如此微少的,是那些对正知妄语无惭愧者的沙门性。」那时,世尊倒掉少许剩水后,对具寿拉胡喇说:「拉胡喇,你看见这少许剩水被倒掉了吗?」「是的,尊者。」「拉胡喇,如此被倒掉的,是那些对正知妄语无惭愧者的沙门性。」那时,世尊把那水器倒扣后,对具寿拉胡喇说:「拉胡喇,你看见这水器被倒扣了吗?」「是的,尊者。」「拉胡喇,如此被倒扣的,是那些对正知妄语无惭愧者的沙门性。」那时,世尊把那水器正放后,对具寿拉胡喇说:「拉胡喇,你看见这水器空无、虚无吗?」「是的,尊者。」「拉胡喇,如此空无、虚无的,是那些对正知妄语无惭愧者的沙门性。拉胡喇,譬如国王的象,有獠牙、身躯庞大、出身高贵、适于战斗,进入战场后,以前足作业,以后足作业,以前身作业,以后身作业,以头作业,以耳作业,以牙作业,以尾作业;但保护鼻子。在那里,驯象师如此想:『这国王的象,有獠牙、身躯庞大、出身高贵、适于战斗,进入战场后,以前足作业,以后足作业……以尾作业;但保护鼻子。国王的象尚未舍弃生命。』拉胡喇,当国王的象,有獠牙、身躯庞大、出身高贵、适于战斗,进入战场后,以前足作业,以后足作业……以尾作业,也以鼻子作业时,在那里,驯象师如此想:『这国王的象,有獠牙、身躯庞大、出身高贵、适于战斗,进入战场后,以前足作业,以后足作业,以前身作业,以后身作业,以头作业,以耳作业,以牙作业,以尾作业,也以鼻子作业。国王的象已舍弃生命。现在国王的象没有什么不可做的了。』同样地,拉胡喇,凡是对正知妄语无惭愧者,我说他没有什么恶不可做的。因此,拉胡喇,你应当如此学:『即使开玩笑,我也不说妄语。』拉胡喇,你应当如此学。

§109

‘‘Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso’’ti? ‘‘Paccavekkhaṇattho, bhante’’ti. ‘‘Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ . Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

「拉胡喇,你认为如何,镜子有何用途?」「尊者,为了省察。」「同样地,拉胡喇,应当省察再省察后以身作业,应当省察再省察后以语作业,应当省察再省察后以意作业。拉胡喇,当你想要以身作业时,你应当省察那身业:『我想要作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我想要作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟』,拉胡喇,这样的身业你绝对不应作。但是,拉胡喇,如果你省察时如此知:『我想要作的这个身业,这个我的身业既不会导向自害,也不会导向他害,也不会导向俱害——这是善的身业,有乐果报、乐异熟』,拉胡喇,这样的身业你应当作。

‘‘Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

「拉胡喇,当你正在以身作业时,你也应当省察那身业:『我正在作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我正在作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟』,拉胡喇,你应当停止这样的身业。但是,拉胡喇,如果你省察时如此知:『我正在作的这个身业,这个我的身业既不会导向自害,也不会导向他害,也不会导向俱害——这是善的身业,有乐果报、乐异熟』,拉胡喇,你应当继续这样的身业。

‘‘Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati , parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ . Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

「拉胡喇,当你已以身作业后,你也应当省察那身业:『我所作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我所作的这个身业,这个我的身业会导向自害,也会导向他害,也会导向俱害——这是不善的身业,有苦果报、苦异熟』,拉胡喇,这样的身业你应当向导师或有智者或同梵行者宣说、揭示、显露;宣说、揭示、显露后,应当在未来受持防护。但是,拉胡喇,如果你省察时如此知:『我所作的这个身业,这个我的身业既不会导向自害,也不会导向他害,也不会导向俱害——这是善的身业,有乐果报、乐异熟』,拉胡喇,你应当以此喜悦、欢喜而住,日夜修学善法。

§110

‘‘Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

「拉胡喇,当你想要以语作业时,你应当省察那语业:『我想要作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我想要作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟』,拉胡喇,这样的语业你绝对不应作。但是,拉胡喇,如果你省察时如此知:『我想要作的这个语业,这个我的语业既不会导向自害,也不会导向他害——这是善的语业,有乐果报、乐异熟』,拉胡喇,这样的语业你应当作。

‘‘Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

「拉胡喇,当你正在以语作业时,你也应当省察那语业:『我正在作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我正在作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟』,拉胡喇,你应当停止这样的语业。但是,拉胡喇,如果你省察时如此知:『我正在作的这个语业,这个我的语业既不会导向自害,也不会导向他害,也不会导向俱害——这是善的语业,有乐果报、乐异熟』,拉胡喇,你应当继续这样的语业。

‘‘Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati , parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

「拉胡喇,当你已以语作业后,你也应当省察那语业:『我所作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟吗?』拉胡喇,如果你省察时如此知:『我所作的这个语业,这个我的语业会导向自害,也会导向他害,也会导向俱害——这是不善的语业,有苦果报、苦异熟』,拉胡喇,这样的语业你应当向导师或有智者或同梵行者宣说、揭示、显露;宣说、揭示、显露后,应当在未来受持防护。但是,拉胡喇,如果你省察时如此知:『我所作的这个语业,这个我的语业既不会导向自害,也不会导向他害,也不会导向俱害——这是善的语业,有乐果报、乐异熟』,拉胡喇,你应当以此喜悦、欢喜而住,日夜修学善法。

§111

‘‘Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

「拉胡喇,凡你以意欲作业,你应当省察那意业——『我欲作此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』。拉胡喇,若你省察时如此知——『我欲作此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』,拉胡喇,如此之意业你绝对不应作。但是,拉胡喇,若你省察时如此知——『我欲作此意业,此我意业既不会导致自害,也不会导致他害,也不会导致俱害——此意业是善的,导致乐,乐果报』,拉胡喇,如此之意业你应作。」

‘‘Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

「拉胡喇,正作意业时,你也应当省察那意业——『我正作此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』。但是,拉胡喇,若你省察时如此知——『我正作此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』,拉胡喇,你应当舍弃如此之意业。但是,拉胡喇,若你省察时如此知——『我正作此意业,此我意业既不会导致自害,也不会导致他害,也不会导致俱害——此意业是善的,导致乐,乐果报』,拉胡喇,你应当持续如此之意业。」

‘‘Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati , parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

「拉胡喇,作了意业之后,你也应当省察那意业——『我作了此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』。拉胡喇,若你省察时如此知——『我作了此意业,此我意业会导致自害,也会导致他害,也会导致俱害——此意业是不善的,导致苦,苦果报』,拉胡喇,对于如此之意业应当厌恶、应当惭愧、应当嫌恶;厌恶、惭愧、嫌恶之后,未来应当受持防护。但是,拉胡喇,若你省察时如此知——『我作了此意业,此我意业既不会导致自害,也不会导致他害,也不会导致俱害——此意业是善的,导致乐,乐果报』,拉胡喇,你应当以此喜悦、欢喜而住,日夜修学善法。」

§112

‘‘Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti , paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti – evañhi te, rāhula, sikkhitabba’’nti.

「拉胡喇,凡过去时任何沙门或婆罗门净化了身业、净化了语业、净化了意业,他们一切都是如此省察再省察而净化了身业,省察再省察而净化了语业,省察再省察而净化了意业。拉胡喇,凡未来时任何沙门或婆罗门将净化身业、将净化语业、将净化意业,他们一切都将如此省察再省察而净化身业,省察再省察而净化语业,省察再省察而净化意业。拉胡喇,凡现在任何沙门或婆罗门净化身业、净化语业、净化意业,他们一切都是如此省察再省察而净化身业,省察再省察而净化语业,省察再省察而净化意业。因此,拉胡喇,在此『我将省察再省察而净化身业,我将省察再省察而净化语业,我将省察再省察而净化意业』——拉胡喇,你应当如此修学。」

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿拉胡喇心满意足,欢喜世尊所说。

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 庵婆拉提咖拉胡喇教诫经完第一

2. Mahārāhulovādasuttaṃ2. 大拉胡喇教诫经

§113

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘yaṃ kiñci, rāhula, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti. ‘‘Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā’’ti? ‘‘Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā’’ti. Atha kho āyasmā rāhulo ‘‘ko najja bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī’’ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā . Disvāna āyasmantaṃ rāhulaṃ āmantesi – ‘‘ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā’’ti.

如是我闻——一时,世尊住在沙瓦提,揭德林,阿那他宾地咖的园林。那时,世尊于上午时分着衣、持钵衣,进入沙瓦提行乞食。具寿拉胡喇也于上午时分着衣、持钵衣,紧随世尊之后。那时,世尊回顾,告诉具寿拉胡喇——「拉胡喇,凡任何色——过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近——一切色应当以正慧如实见为『此非我所,此非我,此非我之我』。」「世尊,仅仅是色吗?善逝,仅仅是色吗?」「拉胡喇,色也是,拉胡喇,受也是,拉胡喇,想也是,拉胡喇,行也是,拉胡喇,识也是。」那时,具寿拉胡喇想「今日谁会被世尊当面教诫后进村行乞食呢?」于是从那里折返,在某棵树下坐下,结跏趺坐,保持身体正直,现起面前之念。具寿沙利子看见具寿拉胡喇在某棵树下坐着,结跏趺坐,保持身体正直,现起面前之念。看见后,告诉具寿拉胡喇——「拉胡喇,你应当修习入出息念之修习。拉胡喇,入出息念之修习已修习、已多修,有大果、有大利益。」

§114

Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti? ‘‘Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu . Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti’’.

那时,具寿拉胡喇于傍晚时分从独坐中起,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿拉胡喇对世尊如此说——「尊者,入出息念如何修习,如何多修,有大果、有大利益呢?」「拉胡喇,凡任何内在的、各自的、坚硬的、粗糙的、所执取的,即:发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪,或任何其他内在的、各自的、坚硬的、粗糙的、所执取的——拉胡喇,此称为内地界。凡内地界与外地界,此即是地界。应当以正慧如实见此为『此非我所,此非我,此非我之我』。以正慧如实见此后,他厌离地界,使心离染于地界。」

§115

‘‘Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu ? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

「拉胡喇,什么是水界?水界或是内在的,或是外在的。拉胡喇,什么是内水界?凡内在的、各自的、水、水性的、所执取的,即:胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾、鼻涕、关节滑液、尿,或任何其他内在的、各自的、水、水性的、所执取的——拉胡喇,此称为内水界。凡内水界与外水界,此即是水界。应当以正慧如实见此为『此非我所,此非我,此非我之我』。以正慧如实见此后,他厌离水界,使心离染于水界。」

§116

‘‘Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

「拉胡喇,什么是火界?火界可能是内的,可能是外的。拉胡喇,什么是内火界?凡内的、自身的、火、火性的、所执取的,即:以此而温暖,以此而老化,以此而燃烧,以此而使所食、所饮、所嚼、所尝的完全转化,或者任何其他内的、自身的、火、火性的、所执取的——拉胡喇,这称为内火界。凡内火界与外火界,这只是火界。应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。以正慧如实见此已,他厌离火界,使心离染于火界。」

§117

‘‘Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā , aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

「拉胡喇,什么是风界?风界可能是内的,可能是外的。拉胡喇,什么是内风界?凡内的、自身的、风、风性的、所执取的,即:上行风、下行风、腹中风、肠中风、遍行于肢体的风、入息、出息,或者任何其他内的、自身的、风、风性的、所执取的——拉胡喇,这称为内风界。凡内风界与外风界,这只是风界。应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。以正慧如实见此已,他厌离风界,使心离染于风界。」

§118

‘‘Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.

「拉胡喇,什么是空界?空界可能是内的,可能是外的。拉胡喇,什么是内空界?凡内的、自身的、空、空性的、所执取的,即:耳孔、鼻孔、口门,以此而吞下所食、所饮、所嚼、所尝的,所食、所饮、所嚼、所尝的停留之处,以此而所食、所饮、所嚼、所尝的向下排出,或者任何其他内的、自身的、空、空性的、虚、虚性的、隙、隙性的、不接触的、肉血所执取的——拉胡喇,这称为内空界。凡内空界与外空界,这只是空界。应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。以正慧如实见此已,他厌离空界,使心离染于空界。」

§119

‘‘Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

「拉胡喇,你应修习如地的修习。拉胡喇,当你修习如地的修习时,已生起的可意与不可意的诸触将不会占据心而住。拉胡喇,譬如在地上,人们抛弃净的,也抛弃须跋的,抛弃粪、抛弃尿、抛弃唾液、抛弃脓、抛弃血,地不会因此而恼害、羞耻或厌恶;同样地,拉胡喇,你应修习如地的修习。拉胡喇,当你修习如地的修习时,已生起的可意与不可意的诸触将不会占据心而住。」

‘‘Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

「拉胡喇,你应修习如水的修习。拉胡喇,当你修习如水的修习时,已生起的可意与不可意的诸触将不会占据心而住。拉胡喇,譬如在水中,人们洗涤净的,也洗涤须跋的,洗涤粪、洗涤尿、洗涤唾液、洗涤脓、洗涤血,水不会因此而恼害、羞耻或厌恶;同样地,拉胡喇,你应修习如水的修习。拉胡喇,当你修习如水的修习时,已生起的可意与不可意的诸触将不会占据心而住。」

‘‘Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

「拉胡喇,你应修习如火的修习。拉胡喇,当你修习如火的修习时,已生起的可意与不可意的诸触将不会占据心而住。拉胡喇,譬如火燃烧净的,也燃烧须跋的,燃烧粪、燃烧尿、燃烧唾液、燃烧脓、燃烧血,火不会因此而恼害、羞耻或厌恶;同样地,拉胡喇,你应修习如火的修习。拉胡喇,当你修习如火的修习时,已生起的可意与不可意的诸触将不会占据心而住。」

‘‘Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

「拉胡喇,你应修习如风的修习。拉胡喇,当你修习如风的修习时,已生起的可意与不可意的诸触将不会占据心而住。拉胡喇,譬如风吹拂净的,也吹拂须跋的,吹拂粪、吹拂尿、吹拂唾液、吹拂脓、吹拂血,风不会因此而恼害、羞耻或厌恶;同样地,拉胡喇,你应修习如风的修习。拉胡喇,当你修习如风的修习时,已生起的可意与不可意的诸触将不会占据心而住。」

‘‘Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

「拉胡喇,你应修习如空的修习。拉胡喇,当你修习如空的修习时,已生起的可意与不可意的诸触将不会占据心而住。拉胡喇,譬如空不依止于任何处;同样地,拉胡喇,你应修习如空的修习。拉胡喇,当你修习如空的修习时,已生起的可意与不可意的诸触将不会占据心而住。」

§120

‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ , rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.

「拉胡喇,你应修习慈的修习。拉胡喇,当你修习慈的修习时,嗔恨将被舍断。拉胡喇,你应修习悲的修习。拉胡喇,当你修习悲的修习时,恼害将被舍断。拉胡喇,你应修习喜的修习。拉胡喇,当你修习喜的修习时,不乐将被舍断。拉胡喇,你应修习舍的修习。拉胡喇,当你修习舍的修习时,厌恶将被舍断。拉胡喇,你应修习须跋的修习。拉胡喇,当你修习须跋的修习时,贪将被舍断。拉胡喇,你应修习无常想的修习。拉胡喇,当你修习无常想的修习时,我慢将被舍断。」

§121

‘‘Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā ? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati.

「拉胡喇,你应修习入出息念的修习。拉胡喇,入出息念被修习、被多修习时,有大果、有大利益。拉胡喇,入出息念如何被修习、如何被多修习而有大果、有大利益呢?拉胡喇,于此,比库前往阿兰若,或前往树下,或前往空屋,结跏趺坐,保持身体正直,使念现起于面前。他具念地入息,具念地出息。」

‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

「当入息长时,他了知『我入息长』;当出息长时,他了知『我出息长』;当入息短时,他了知『我入息短』;当出息短时,他了知『我出息短』。他学『我将觉知全身而入息』;他学『我将觉知全身而出息』;他学『我将平静身行而入息』;他学『我将平静身行而出息』。」

‘‘‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

「他学『我将觉知喜而入息』;他学『我将觉知喜而出息』;他学『我将觉知乐而入息』;他学『我将觉知乐而出息』;他学『我将觉知心行而入息』;他学『我将觉知心行而出息』;他学『我将平静心行而入息』;他学『我将平静心行而出息』。」

‘‘‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati ; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

「他学『我将觉知心而入息』;他学『我将觉知心而出息』;他学『我将令心喜悦而入息』;他学『我将令心喜悦而出息』;他学『我将令心得定而入息』;他学『我将令心得定而出息』;他学『我将令心解脱而入息』;他学『我将令心解脱而出息』。」

‘‘‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

「他学『我将随观无常而入息』;他学『我将随观无常而出息』;他学『我将随观离贪而入息』;他学『我将随观离贪而出息』;他学『我将随观灭而入息』;他学『我将随观灭而出息』;他学『我将随观舍遣而入息』;他学『我将随观舍遣而出息』。」

‘‘Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā’’ti.

「拉胡喇,入出息念如此被修习、如此被多修习时,有大果、有大利益。拉胡喇,当入出息念如此被修习、如此被多修习时,即使那些最后的入息也被了知而灭尽,非不被了知。」

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿拉胡喇心满意足,欢喜世尊所说。

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ. · 大拉胡喇教诫经完第二

3. Cūḷamālukyasuttaṃ3. 小玛伦咖经

§122

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati brahmacariyaṃ carissāmi; no ce me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。尔时,具寿马伦咖子独自远离、独坐时,心中生起如此的寻思:「这些见处被世尊不予记说、搁置、拒绝——『世间是常恒的』,『世间是非常恒的』,『世间是有边的』,『世间是无边的』,『命即是身』,『命是一身是另一』,『如来死后存在』,『如来死后不存在』,『如来死后既存在又不存在』,『如来死后既非存在又非不存在』——这些世尊不为我记说。世尊不为我记说这些,这不令我满意,这不令我认可。我将去见世尊,询问此事。如果世尊为我记说——『世间是常恒的』或『世间是非常恒的』……乃至……『如来死后既非存在又非不存在』——如此我将在世尊座下行梵行;如果世尊不为我记说——『世间是常恒的』或『世间是非常恒的』……乃至……『如来死后既非存在又非不存在』——如此我将舍弃学处,还归低劣。」

§123

Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

尔时,具寿马伦咖子于傍晚时从独坐中起,去见世尊;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿马伦咖子对世尊如此说:

§124

‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti, ‘taṃ jīvaṃ taṃ sarīra’nti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīra’nti, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’’’ti.

「尊者,我在此独自远离、独坐时,心中生起如此的寻思:『这些见处被世尊不予记说、搁置、拒绝——「世间是常恒的」,「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」——这些世尊不为我记说。世尊不为我记说这些,这不令我满意,这不令我认可。我将去见世尊,询问此事。如果世尊为我记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」——如此我将在世尊座下行梵行。如果世尊不为我记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」——如此我将舍弃学处,还归低劣。』如果世尊知道——「世间是常恒的」,请世尊为我记说「世间是常恒的」;如果世尊知道——「世间是非常恒的」,请世尊为我记说「世间是非常恒的」。如果世尊不知道——「世间是常恒的」或「世间是非常恒的」,对于不知者、不见者,这才是正直的,即:「我不知,我不见。」如果世尊知道——「世间是有边的」,请世尊为我记说「世间是有边的」;如果世尊知道——「世间是无边的」,请世尊为我记说「世间是无边的」。如果世尊不知道——「世间是有边的」或「世间是无边的」,对于不知者、不见者,这才是正直的,即:「我不知,我不见。」如果世尊知道——「命即是身」,请世尊为我记说「命即是身」;如果世尊知道——「命是一身是另一」,请世尊为我记说「命是一身是另一」。如果世尊不知道——「命即是身」或「命是一身是另一」,对于不知者、不见者,这才是正直的,即:「我不知,我不见。」如果世尊知道——「如来死后存在」,请世尊为我记说「如来死后存在」;如果世尊知道——「如来死后不存在」,请世尊为我记说「如来死后不存在」。如果世尊不知道——「如来死后存在」或「如来死后不存在」,对于不知者、不见者,这才是正直的,即:「我不知,我不见。」如果世尊知道——「如来死后既存在又不存在」,请世尊为我记说「如来死后既存在又不存在」;如果世尊知道——「如来死后既非存在又非不存在」,请世尊为我记说「如来死后既非存在又非不存在」。如果世尊不知道——「如来死后既存在又不存在」或「如来死后既非存在又非不存在」,对于不知者、不见者,这才是正直的,即:「我不知,我不见。」」

§125

‘‘Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi , bhagavā me byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?

「马伦咖子,我是否曾如此对你说——『来,马伦咖子,你在我座下行梵行,我将为你记说——「世间是常恒的」或「世间是非常恒的」,「世间是有边的」或「世间是无边的」,「命即是身」或「命是一身是另一」,「如来死后存在」或「如来死后不存在」,「如来死后既存在又不存在」或「如来死后既非存在又非不存在」』?」「尊者,确实没有。」「或者你是否曾如此对我说——『尊者,我将在世尊座下行梵行,世尊将为我记说——「世间是常恒的」或「世间是非常恒的」,「世间是有边的」或「世间是无边的」,「命即是身」或「命是一身是另一」,「如来死后存在」或「如来死后不存在」,「如来死后既存在又不存在」或「如来死后既非存在又非不存在」』?」「尊者,确实没有。」「如此,马伦咖子,显然我既未对你说——『来,马伦咖子,你在我座下行梵行,我将为你记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」』;你也未对我说——『尊者,我将在世尊座下行梵行,世尊将为我记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」』。既然如此,愚人,你是谁而拒绝谁?」

§126

‘‘Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho , yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima’nti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapatta’nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.

「马伦咖子,若有人如此说——『我将不在世尊座下行梵行,直到世尊为我记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」』,马伦咖子,这些仍未被如来记说,而那人已命终。马伦咖子,譬如有人被涂有剧毒的箭所射中。他的朋友、同伴、亲戚、血亲为他请来外科医生。他如此说:『我将不拔出此箭,直到我知道射我的那人——是刹帝利或婆罗门或吠舍或首陀罗』;他如此说:『我将不拔出此箭,直到我知道射我的那人——如此名、如此姓』;他如此说:『我将不拔出此箭,直到我知道射我的那人——是高或矮或中等』;他如此说:『我将不拔出此箭,直到我知道射我的那人——是黑或褐或金色皮肤』;他如此说:『我将不拔出此箭,直到我知道射我的那人——住在某村或某镇或某城』;他如此说:『我将不拔出此箭,直到我知道射我的那弓——是弓或弩』;他如此说:『我将不拔出此箭,直到我知道射我的那弓弦——是阿咖树或芦苇或筋或麻或乳树』;他如此说:『我将不拔出此箭,直到我知道射我的那箭杆——是野生的或栽培的』;他如此说:『我将不拔出此箭,直到我知道射我的那箭杆——用其羽毛装饰的是鹫或鹭或鹰或孔雀或鹳』;他如此说:『我将不拔出此箭,直到我知道射我的那箭杆——用其筋缠绕的是牛或水牛或鹿或猴』;他如此说:『我将不拔出此箭,直到我知道射我的那箭——是箭或剃刀箭或钩箭或铁箭或牛齿箭或夹竹桃叶箭』——马伦咖子,这些仍未被那人知道,而那人已命终。同样地,马伦咖子,若有人如此说——『我将不在世尊座下行梵行,直到世尊为我记说——「世间是常恒的」或「世间是非常恒的」……乃至……「如来死后既非存在又非不存在」』——马伦咖子,这些仍未被如来记说,而那人已命终。」

§127

‘‘‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti , evaṃ ‘no asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi . ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīra’nti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.

「马伦咖子,若有『世间是常恒的』之见,则有梵行住,这是须跋的;若有『世间是非常恒的』之见,则有梵行住,这也是须跋的。马伦咖子,无论有『世间是常恒的』之见,或有『世间是非常恒的』之见,确实有生,有老,有死,有愁、悲、苦、忧、恼;我宣说在现法中对它们的灭尽。马伦咖子,若有『世间是有边的』之见,则有梵行住,这是须跋的;若有『世间是无边的』之见,则有梵行住,这也是须跋的。马伦咖子,无论有『世间是有边的』之见,或有『世间是无边的』之见,确实有生,有老,有死,有愁、悲、苦、忧、恼;我宣说在现法中对它们的灭尽。马伦咖子,若有『命即是身』之见,则有梵行住,这是须跋的;若有『命是一身是另一』之见,则有梵行住,这也是须跋的。马伦咖子,无论有『命即是身』之见,或有『命是一身是另一』之见,确实有生……乃至……我宣说灭尽。马伦咖子,若有『如来死后存在』之见,则有梵行住,这是须跋的;若有『如来死后不存在』之见,则有梵行住,这也是须跋的。马伦咖子,无论有『如来死后存在』之见,或有『如来死后不存在』之见,确实有生……乃至……我宣说在现法中对它们的灭尽。马伦咖子,若有『如来死后既存在又不存在』之见,则有梵行住,这是须跋的;若有『如来死后既非存在又非不存在』之见,则有梵行住,这也是须跋的。马伦咖子,无论有『如来死后既存在又不存在』之见,或有『如来死后既非存在又非不存在』之见,确实有生……乃至……我宣说在现法中对它们的灭尽。」

§128

‘‘Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīra’nti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīra’nti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkha’nti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta , abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā’’ti.

「因此,马伦咖子,我所未记说的,你应忆持为未记说;我所已记说的,你应忆持为已记说。马伦咖子,什么是我所未记说的?马伦咖子,『世间是常恒的』——我未记说;『世间是非常恒的』——我未记说;『世间是有边的』——我未记说;『世间是无边的』——我未记说;『命即是身』——我未记说;『命是一身是另一』——我未记说;『如来死后存在』——我未记说;『如来死后不存在』——我未记说;『如来死后既存在又不存在』——我未记说;『如来死后既非存在又非不存在』——我未记说。马伦咖子,为何我未记说此?马伦咖子,因为此不关义利,非梵行之初基,不导向厌离、离贪、灭、寂止、证智、正觉、涅槃。因此我未记说此。马伦咖子,什么是我所已记说的?马伦咖子,『此是苦』——我已记说;『此是苦集』——我已记说;『此是苦灭』——我已记说;『此是导至苦灭之道』——我已记说。马伦咖子,为何我已记说此?马伦咖子,因为此关义利,此是梵行之初基,导向厌离、离贪、灭、寂止、证智、正觉、涅槃。因此我已记说此。因此,马伦咖子,我所未记说的,你应忆持为未记说;我所已记说的,你应忆持为已记说。」

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿马伦咖子心满意足,欢喜世尊所说。

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ. · 小玛伦咖经完第三

4. Mahāmālukyasuttaṃ4. 大玛伦咖经

§129

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。」彼诸比库回答世尊。世尊如此说道:「诸比库,你们能忆持我所教导的五下分结吗?」

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti. ‘‘Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti? ‘‘Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti.

如是说已,具寿马卢咖子对世尊如此说道:「尊者,我能忆持世尊所教导的五下分结。」「马卢咖子,那么你如何忆持我所教导的五下分结呢?」「尊者,我忆持世尊所教导的下分结——有身见;尊者,我忆持世尊所教导的下分结——疑;尊者,我忆持世尊所教导的下分结——戒禁取;尊者,我忆持世尊所教导的下分结——欲欲;尊者,我忆持世尊所教导的下分结——嗔恨。尊者,我如此忆持世尊所教导的五下分结。」

‘‘Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta , aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo . Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī’’ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

「马卢咖子,你究竟为谁如此忆持这些五下分结呢?马卢咖子,难道外道游方者不会以这个婴儿譬喻来责难吗?马卢咖子,因为对于幼小的、愚痴的、仰卧的婴儿,连『有身』之想都没有,何况会生起有身见呢?然而有身见随眠潜伏于他。马卢咖子,因为对于幼小的、愚痴的、仰卧的婴儿,连『法』之想都没有,何况会生起对诸法的疑呢?然而疑随眠潜伏于他。马卢咖子,因为对于幼小的、愚痴的、仰卧的婴儿,连『戒』之想都没有,何况会生起对诸戒的戒禁取呢?然而戒禁取随眠潜伏于他。马卢咖子,因为对于幼小的、愚痴的、仰卧的婴儿,连『欲』之想都没有,何况会生起对诸欲的欲欲呢?然而欲贪随眠潜伏于他。马卢咖子,因为对于幼小的、愚痴的、仰卧的婴儿,连『众生』之想都没有,何况会生起对众生的嗔恨呢?然而嗔恨随眠潜伏于他。马卢咖子,难道外道游方者不会以这个婴儿譬喻来责难吗?」如是说已,具寿阿难对世尊如此说道:「世尊,现在正是时候;善逝,现在正是时候,愿世尊教导五下分结。诸比库听闻世尊所说后将会忆持。」「那么,阿难,你谛听,善加作意,我将说。」「是的,尊者。」具寿阿难回答世尊。世尊如此说道:

§130

‘‘Idhānanda , assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena ; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.

「阿难,于此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,以被有身见缠缚之心而住,以被有身见占据之心而住;对于已生起的有身见,他不如实了知出离。对他而言,那个有身见变得强固、未被调伏,是下分结。以被疑缠缚之心而住,以被疑占据之心而住;对于已生起的疑,他不如实了知出离。对他而言,那个疑变得强固、未被调伏,是下分结。以被戒禁取缠缚之心而住,以被戒禁取占据之心而住;对于已生起的戒禁取,他不如实了知出离。对他而言,那个戒禁取变得强固、未被调伏,是下分结。以被欲贪缠缚之心而住,以被欲贪占据之心而住;对于已生起的欲贪,他不如实了知出离。对他而言,那个欲贪变得强固、未被调伏,是下分结。以被嗔恨缠缚之心而住,以被嗔恨占据之心而住;对于已生起的嗔恨,他不如实了知出离。对他而言,那个嗔恨变得强固、未被调伏,是下分结。

§131

‘‘Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati . Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.

「阿难,然而,已受教导的圣弟子,见诸圣者,熟练圣法,善受圣法调御,见诸善人,熟练善人法,善受善人法调御,不以被有身见缠缚之心而住,不以被有身见占据之心而住;对于已生起的有身见,他如实了知出离。对他而言,那个有身见连同随眠被舍断。不以被疑缠缚之心而住,不以被疑占据之心而住;对于已生起的疑,他如实了知出离。对他而言,那个疑连同随眠被舍断。不以被戒禁取缠缚之心而住,不以被戒禁取占据之心而住;对于已生起的戒禁取,他如实了知出离。对他而言,那个戒禁取连同随眠被舍断。不以被欲贪缠缚之心而住,不以被欲贪占据之心而住;对于已生起的欲贪,他如实了知出离。对他而言,那个欲贪连同随眠被舍断。不以被嗔恨缠缚之心而住,不以被嗔恨占据之心而住;对于已生起的嗔恨,他如实了知出离。对他而言,那个嗔恨连同随眠被舍断。

§132

‘‘Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

「阿难,若不依止那个道、那个道迹——为了舍断五下分结,就能知、能见、能舍断五下分结——这是须跋的。阿难,譬如有一棵大树,立着的、有心材的,不切断树皮、不切断边材,就能切断心材——这是须跋的;同样地,阿难,若不依止那个道、那个道迹——为了舍断五下分结,就能知、能见、能舍断五下分结——这是须跋的。

‘‘Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti ; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.

「阿难,然而,若依止那个道、那个道迹——为了舍断五下分结,就能知、能见、能舍断五下分结——这是可能的。阿难,譬如有一棵大树,立着的、有心材的,切断树皮、切断边材,就能切断心材——这是可能的;同样地,阿难,若依止那个道、那个道迹——为了舍断五下分结,就能知、能见、能舍断五下分结——这是可能的。阿难,譬如恒河水满,齐岸,乌鸦可饮。然后一个虚弱的人来了——『我将以手臂横渡恒河,破流而安全到达彼岸』;他不能以手臂横渡恒河,破流而安全到达彼岸。同样地,阿难,对于任何人,当为了有身灭而说法时,心不跃进、须跋信、不安住、不解脱;他们应被视为如同那个虚弱的人。阿难,譬如恒河水满,齐岸,乌鸦可饮。然后一个强壮的人来了——『我将以手臂横渡恒河,破流而安全到达彼岸』;他能以手臂横渡恒河,破流而安全到达彼岸。同样地,阿难,对于任何人,当为了有身灭而说法时,心跃进、净信、安住、解脱;他们应被视为如同那个强壮的人。

§133

‘‘Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

「阿难,什么是道,什么是道迹,为了舍断五下分结呢?阿难,于此,比库因为依止的远离、诸不善法的舍断、一切身恶行的完全止息,离诸欲,离诸不善法,有寻、有伺,由远离而生喜与乐,成就并住于初禅那。凡在那里有的色所属、受所属、想所属、行所属、识所属,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,使心趣向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依止的舍弃、渴爱的灭尽、离贪、灭、涅槃。』住于那里,他达到诸漏尽;若他未达到诸漏尽,则以那个法贪、那个法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那个世间不再来。阿难,这也是道,这是道迹,为了舍断五下分结。」

‘‘Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

「再者,阿难,比库以寻伺的平息……证入第二禅那而住……第三禅那……证入第四禅那而住。凡在那里有色所属的、受所属的、想所属的、行所属的、识所属的……他是从那世间不还法者。阿难,这也是道,这是行道,为了断除五下分结。」

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

「再者,阿难,比库以完全超越诸色想,以对碍想的灭没,以不作意种种想,『虚空是无边的』,证入虚空无边处而住。凡在那里有受所属的、想所属的、行所属的、识所属的……他是从那世间不还法者。阿难,这也是道,这是行道,为了断除五下分结。」

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

「再者,阿难,比库以完全超越虚空无边处,『识是无边的』,证入识无边处而住。凡在那里有受所属的、想所属的、行所属的、识所属的……他是从那世间不还法者。阿难,这也是道,这是行道,为了断除五下分结。」

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā’’ti.

「再者,阿难,比库以完全超越识无边处,『无所有』,证入无所有处而住。凡在那里有受所属的、想所属的、行所属的、识所属的……他是从那世间不还法者。阿难,这也是道,这是行道,为了断除五下分结。」

‘‘Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino’’ti? ‘‘Ettha kho panesāhaṃ , ānanda, indriyavemattataṃ vadāmī’’ti.

「尊者,如果这是道,这是行道,为了断除五下分结,那么为何在这里有些比库是心解脱者,有些比库是慧解脱者呢?」「阿难,在这里,我说这是诸根的差别。」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这个。具寿阿难心满意足,欢喜世尊所说。

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ. · 大玛伦咖经完第四

5. Bhaddālisuttaṃ5. 跋德利经

§134

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 – ‘‘ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. ‘‘Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī’’ti . ‘‘Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说了这个:「诸比库,我食用一座食;诸比库,我食用一座食,我了知少病、少恼、轻快、有力、安乐住。来吧,诸比库,你们也食用一座食;诸比库,你们也食用一座食,你们将了知少病、少恼、轻快、有力、安乐住。」如是所说时,具寿跋达利对世尊这样说:「尊者,我不能食用一座食;尊者,我食用一座食,会有恶作,会有追悔。」「那么,跋达利,你在被邀请的地方,食用一部分,取出一部分后也可以食用。跋达利,你这样食用,也能以一座食度日。」「尊者,即使这样我也不能食用;尊者,即使这样食用,我会有恶作,会有追悔。」于是,当世尊制定学处时,当比库僧伽受持学时,具寿跋达利表示不能。于是,具寿跋达利整整三个月没有到世尊面前,如那在导师教中学的不圆满行者。

§135

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – ‘‘idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati . Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

尔时,众多比库在为世尊做衣服的工作——世尊衣服完成后,三个月过后将出发游行。于是,具寿跋达利去那些比库处;到了之后,与那些比库互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的具寿跋达利,那些比库对他这样说:「贤友跋达利,这是为世尊做衣服的工作。世尊衣服完成后,三个月过后将出发游行。来吧,贤友跋达利,你对这个过失善加作意,不要对你以后更难做。」「是的,贤友。」具寿跋达利答应那些比库后,去世尊处;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的具寿跋达利对世尊这样说:「尊者,我犯了过失,如愚者、如痴者、如不善者,我在世尊制定学处时,在比库僧伽受持学时,表示不能。尊者,请世尊接受我的过失为过失,为了未来的防护。」

‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli , samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti.

「跋达利,你确实犯了过失,如愚者、如痴者、如不善巧者,当我在比库僧团中制定学处、受持学时,你表达了不乐意。跋达利,这个时机也未被你洞察——『世尊住在沙瓦提,世尊也将知道我——名叫跋达利的比库在导师的教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。跋达利,这个时机也未被你洞察——『众多比库在沙瓦提度雨安居,他们也将知道我——名叫跋达利的比库在导师的教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。跋达利,这个时机也未被你洞察——『众多比库尼在沙瓦提度雨安居,她们也将知道我——名叫跋达利的比库在导师的教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。跋达利,这个时机也未被你洞察——『众多近事男住在沙瓦提,他们也将知道我——名叫跋达利的比库在导师的教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。跋达利,这个时机也未被你洞察——『众多近事女住在沙瓦提,她们也将知道我——名叫跋达利的比库在导师的教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。跋达利,这个时机也未被你洞察——『众多其他外道的沙门婆罗门在沙瓦提度雨安居,他们也将知道我——名叫跋达利的比库,沙门果德玛的弟子,长老比库,在教诫中不圆满履行学』。跋达利,这个时机也未被你洞察。」

‘‘Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi’’.

「尊者,我确实犯了过失,如愚者、如痴者、如不善巧者,当世尊在比库僧团中制定学处、受持学时,我表达了不乐意。尊者,愿世尊接受我的过失为过失,为了未来的防护。」「跋达利,你确实犯了过失,如愚者、如痴者、如不善巧者,当我在比库僧团中制定学处、受持学时,你表达了不乐意。」

§136

‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

「跋达利,你怎么想?这里有比库是两分解脱者,我对他这样说——『来,比库,你为我成为泥沼中的桥梁』,他会成为桥梁,或者会转动身体到别处,或者会说『不』吗?」

‘‘No hetaṃ, bhante’’.

「不会,尊者。」

‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

「跋达利,你怎么想?这里有比库是慧解脱者...身证者...见至者...信解脱者...随法行者...随信行者,我对他这样说——『来,比库,你为我成为泥沼中的桥梁』,他会成为桥梁,或者会转动身体到别处,或者会说『不』吗?」

‘‘No hetaṃ, bhante’’.

「不会,尊者。」

‘‘Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā’’ti?

「跋达利,你怎么想?跋达利,在那个时候,你是两分解脱者,或者是慧解脱者,或者是身证者,或者是见至者,或者是信解脱者,或者是随法行者,或者是随信行者吗?」

‘‘No hetaṃ, bhante’’.

「不是,尊者。」

‘‘Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho’’ti?

「跋达利,难道你在那时不是空虚的、虚无的、有过失的吗?」

‘‘Evaṃ , bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati’’.

「是的,世尊。世尊,过失已越过了我,如愚者、如痴者、如不善巧者,当世尊制定学处时,当比库僧伽受持学时,我表示不乐意。世尊,请世尊接受我的过失为过失,为了未来的防护。」「跋达利,确实过失已越过了你,如愚者、如痴者、如不善巧者,当我制定学处时,当比库僧伽受持学时,你表示不乐意。然而,跋达利,因为你见过失为过失,如法改正,我们接受那个。跋达利,在圣者之律中,这是增长:凡见过失为过失,如法改正,未来达到防护者。」

§137

‘‘Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

「跋达利,这里,某位比库在导师教诫中是学的不圆满实行者。他这样想:『我何不亲近远离的住所——森林、树下、山岳、洞窟、山洞、冢间、林丛、露地、草堆。或许我能证得上人法、足够圣者的殊胜智见。』他亲近远离的住所——森林、树下、山岳、洞窟、山洞、冢间、林丛、露地、草堆。当他如此独居而住时,导师也呵责,有慧的同梵行者也呵责,天人也呵责,自己也呵责自己。他被导师呵责,被有慧的同梵行者呵责,被天人呵责,自己也呵责自己,不能证得上人法、足够圣者的殊胜智见。那是什么原因?跋达利,对于在导师教诫中学的不圆满实行者,确实如此。」

§138

‘‘Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito , anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「然而,跋达利,这里,某位比库在导师教诫中是学的圆满实行者。他这样想:『我何不亲近远离的住所——森林、树下、山岳、洞窟、山洞、冢间、林丛、露地、草堆。或许我能证得上人法、足够圣者的殊胜智见。』他亲近远离的住所——森林、树下、山岳、洞窟、山洞、冢间、林丛、露地、草堆。当他如此独居而住时,导师也不呵责,有慧的同梵行者也不呵责,天人也不呵责,自己也不呵责自己。他不被导师呵责,不被有慧的同梵行者呵责,不被天人呵责,自己也不呵责自己,证得上人法、足够圣者的殊胜智见。他离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅那而住。那是什么原因?跋达利,对于在导师教诫中学的圆满实行者,确实如此。」

§139

‘‘Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「再者,跋达利,比库以寻伺的止息,内净,心成一境,无寻、无伺,定生喜乐,证得第二禅那而住。那是什么原因?跋达利,对于在导师教诫中学的圆满实行者,确实如此。」

‘‘Puna caparaṃ, bhaddāli, 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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「再者,跋达利,比库以喜的离去而住于舍,具念、正知,以身体验乐,诸圣者宣说:『舍、具念、乐住』,证得第三禅那而住。那是什么原因?跋达利,对于在导师教诫中学的圆满实行者,确实如此。」

‘‘Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「再者,跋达利,比库以乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,证得第四禅那而住。那是什么原因?跋达利,对于在导师教诫中学的圆满实行者,确实如此。」

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「当他的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于宿住随念智。他随念种种宿住,即:一生、二生……乃至如此有行相、有细目地随念种种宿住。那是什么原因?跋达利,对于在导师教诫中学的圆满实行者,确实如此。」

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

「当他如此心得定、清净、净化、无斑点、离随烦恼、柔软、适业、住立、达到不动时,他引导心向众生死生智。他以清净、超越人的天眼,见众生死时、生时,卑贱、高贵、美好、丑陋、善趣、恶趣,如其业而了知众生:『这些具寿众生确实具足身恶行……(中略)……生于恶趣、地狱;而这些具寿众生具足身善行……(中略)……生于善趣、天界』如此以清净、超越人的天眼……(中略)……如其业而了知众生。那是什么原因?跋达利,如此,对于在导师教诫中学的圆满行者,确实是这样。」

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā’’ti.

「当他如此心得定、清净、净化、无斑点、离随烦恼、柔软、适业、住立、达到不动时,他引导心向诸漏尽智。他如实了知『此是苦』,如实了知『此是苦集』,如实了知『此是苦灭』,如实了知『此是导至苦灭之道』;如实了知『这些是漏』,如实了知『此是漏集』,如实了知『此是漏灭』,如实了知『此是导至漏灭之道』。当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。于解脱时,有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。那是什么原因?跋达利,如此,对于在导师教诫中学的圆满行者,确实是这样。」

§140

Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti? ‘‘Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

如是说已,具寿跋达利对世尊如此说:「尊者,什么因、什么缘,在此对某些比库一再地强制处理?然而,尊者,什么因、什么缘,在此对某些比库不如此一再地强制处理?」「跋达利,在此,某位比库是常犯者、多犯者。当被诸比库说时,他以别的来回避,转移话题到外面,显示忿怒、嗔恨、不满,不正行,不低头,不作调伏者,不说『我作令僧团满意之事』。跋达利,在那里,诸比库如此想:『诸友,此比库是常犯者、多犯者。当被诸比库说时,他以别的来回避,转移话题到外面,显示忿怒、嗔恨、不满,不正行,不低头,不作调伏者,不说「我作令僧团满意之事」。善哉,愿诸具寿对此比库如此如此审查,使此诤事不迅速平息』。跋达利,对如此的比库,诸比库如此如此审查,使此诤事不迅速平息。」

§141

‘‘Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

「然而,跋达利,在此,某位比库是常犯者、多犯者。当被诸比库说时,他不以别的来回避,不转移话题到外面,不显示忿怒、嗔恨、不满,正行,低头,作调伏者,说『我作令僧团满意之事』。跋达利,在那里,诸比库如此想:『诸友,此比库是常犯者、多犯者。当被诸比库说时,他不以别的来回避,不转移话题到外面,不显示忿怒、嗔恨、不满,正行,低头,作调伏者,说「我作令僧团满意之事」。善哉,愿诸具寿对此比库如此如此审查,使此诤事迅速平息』。跋达利,对如此的比库,诸比库如此如此审查,使此诤事迅速平息。」

§142

‘‘Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo . So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

「跋达利,在此,某位比库是偶犯者、少犯者。当被诸比库说时,他以别的来回避,转移话题到外面,显示忿怒、嗔恨、不满,不正行,不低头,不作调伏者,不说『我作令僧团满意之事』。跋达利,在那里,诸比库如此想:『诸友,此比库是偶犯者、少犯者。当被诸比库说时,他以别的来回避,转移话题到外面,显示忿怒、嗔恨、不满,不正行,不低头,不作调伏者,不说「我作令僧团满意之事」。善哉,愿诸具寿对此比库如此如此审查,使此诤事不迅速平息』。跋达利,对如此的比库,诸比库如此如此审查,使此诤事不迅速平息。」

§143

‘‘Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

「然而,跋达利,在此,某位比库是偶犯者、少犯者。当被诸比库说时,他不以别的来回避,不转移话题到外面,不显示忿怒、嗔恨、不满,正行,低头,作调伏者,说『我作令僧团满意之事』。跋达利,在那里,诸比库如此想:『诸友,此比库是偶犯者、少犯者。当被诸比库说时,他不以别的来回避,不转移话题到外面,不显示忿怒、嗔恨、不满,正行,低头,作调伏者,说「我作令僧团满意之事」。善哉,愿诸具寿对此比库如此如此审查,使此诤事迅速平息』。跋达利,对如此的比库,诸比库如此如此审查,使此诤事迅速平息。」

§144

‘‘Idha , bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti.

「跋达利,在此,某位比库仅以信而行、仅以爱而行。跋达利,在那里,诸比库如此想:『诸友,此比库仅以信而行、仅以爱而行。若我们对此比库一再地强制处理,愿他不要连那仅有的信、仅有的爱也退失』。跋达利,譬如人有一只眼,他的朋友、同僚、亲戚、血亲会保护那一只眼:『愿他不要连那一只眼也退失』;同样地,跋达利,在此某位比库仅以信而行、仅以爱而行。跋达利,在那里,诸比库如此想:『诸友,此比库仅以信而行、仅以爱而行。若我们对此比库一再地强制处理,愿他不要连那仅有的信、仅有的爱也退失』。跋达利,此是因、此是缘,在此对某些比库一再地强制处理。然而,跋达利,此是因、此是缘,在此对某些比库不如此一再地强制处理。」

§145

‘‘‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? ‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

「尊者,什么因、什么缘,以前学处较少而更多比库住立于智?然而,尊者,什么因、什么缘,现在学处较多而较少比库住立于智?」「跋达利,确实如此,当众生衰退时,当正法隐没时,学处较多而较少比库住立于智。跋达利,只要在僧团中某些漏处法尚未出现,导师不为弟子制定学处。跋达利,当在僧团中某些漏处法出现时,导师才为弟子制定学处,为了对抗那些漏处法。跋达利,只要僧团尚未达到伟大,在僧团中某些漏处法不出现。跋达利,当僧团达到伟大时,在僧团中某些漏处法出现,导师才为弟子制定学处,为了对抗那些漏处法。跋达利,只要僧团尚未达到利养之极、名声之极、多闻之极、长久之极,在僧团中某些漏处法不出现。跋达利,当僧团达到长久之极时,在僧团中某些漏处法出现,导师才为弟子制定学处,为了对抗那些漏处法。」

§146

‘‘Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī’’ti ?

「跋达利,当我为你们讲说良马譬喻的法门时,你们那时确实很少。跋达利,你记得吗?」

‘‘No hetaṃ, bhante’’.

「不,世尊。」

‘‘Tatra, bhaddāli, kaṃ hetuṃ paccesī’’ti?

「跋达利,那么你以什么为理由呢?」

‘‘So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi’’nti.

「世尊,确实我长久以来在导师的教诫中是学习的不圆满实行者。」

‘‘Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –

「跋达利,这不是理由,这不是原因。而且,跋达利,我长久以来以心遍知你的心而知道:『当我讲说法时,这位愚痴者不作意、不用心、不以全心专注、不倾耳听法。』但是,跋达利,我将为你讲说良马譬喻的法门。你要听!你要善作意!我要说了。」「是的,世尊。」具寿跋达利回答世尊。世尊说此:

§147

‘‘Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati . Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

「跋达利,譬如善巧的调马师得到良马后,首先就在口衔处作调练。当在口衔处作调练时,确实会有某些扭动、摇摆、跳跃,因为那是以前未作过的调练正在被作。由于反复的调练、渐次的调练,它在那处平息。跋达利,当良马由于反复的调练、渐次的调练在那处平息后,调马师进一步在轭处作调练。当在轭处作调练时,确实会有某些扭动、摇摆、跳跃,因为那是以前未作过的调练正在被作。由于反复的调练、渐次的调练,它在那处平息。跋达利,当良马由于反复的调练、渐次的调练在那处平息后,调马师进一步作调练:循序、转圈、蹄击、奔驰、疾驰、王族的品质、王族的血统、最上的速度、最上的步伐、最上的温顺。当在最上的速度、最上的步伐、最上的温顺作调练时,确实会有某些扭动、摇摆、跳跃,因为那是以前未作过的调练正在被作。由于反复的调练、渐次的调练,它在那处平息。跋达利,当良马由于反复的调练、渐次的调练在那处平息后,调马师进一步给予梳刷和饮水。跋达利,具足这十支的良马堪为王所有,是王的受用品,被算为王的部属。

‘‘Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti , asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti.

「跋达利,同样地,具足十法的比库应受供养、应受供奉、应受施与、应受合掌,是世间的无上福田。哪十种?跋达利,这里,比库具足无学的正见,具足无学的正思惟,具足无学的正语,具足无学的正业,具足无学的正命,具足无学的正精进,具足无学的正念,具足无学的正定,具足无学的正智,具足无学的正解脱——跋达利,具足这十法的比库应受供养、应受供奉、应受施与、应受合掌,是世间的无上福田。」

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

世尊说此。具寿跋达利心悦,欢喜世尊所说。

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ. · 跋德利经完第五

6. Laṭukikopamasuttaṃ6. 鹌鹑喻经

§148

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi .

如是我闻:一时,世尊住在央伽国,名为阿巴纳的央伽国城镇。尔时,世尊于上午时分着衣持钵,进入阿巴纳行乞。在阿巴纳行乞后,食后从乞食返回,前往某个丛林以作日住。进入那个丛林后,在某棵树下坐下作日住。具寿伍答夷也于上午时分着衣持钵,进入阿巴纳行乞。在阿巴纳行乞后,食后从乞食返回,前往那个丛林以作日住。进入那个丛林后,在某棵树下坐下作日住。尔时,具寿伍答夷独自远离、独坐时,心中生起这样的寻思:「世尊确实为我们除去了许多苦法,世尊确实为我们带来了许多乐法;世尊确实为我们除去了许多不善法,世尊确实为我们带来了许多善法。」尔时,具寿伍答夷于傍晚时分从独坐中起,前往世尊处;抵达后,礼敬世尊,坐在一边。

§149

Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ – ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – ‘abhumme pisāco vata ma’nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti . Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’’ti.

坐于一边的具寿伍答夷对世尊如此说道:「尊者,在此,当我独自远离、独坐时,心中生起如此的寻思:『世尊确实为我们去除了许多苦法,世尊确实为我们带来了许多乐法;世尊确实为我们去除了许多不善法,世尊确实为我们带来了许多善法。』尊者,我们以前晚上吃、早上吃、白天非时也吃。尊者,有一次,世尊对比库们说:『来吧,比库们,你们应舍弃这白天非时的进食。』尊者,当时我心中确实有不悦,确实有忧恼:『那些有信的居士们在白天非时供养我们美味的副食和主食,世尊却要我们舍弃它,善逝却要我们放弃它。』尊者,我们见到对世尊的爱、敬重、惭与愧,因此舍弃了那白天非时的进食。尊者,我们晚上吃、早上吃。尊者,有一次,世尊对比库们说:『来吧,比库们,你们应舍弃这夜间非时的进食。』尊者,当时我心中确实有不悦,确实有忧恼:『在这两餐中被认为较美味的那一餐,世尊却要我们舍弃它,善逝却要我们放弃它。』尊者,从前,有一个人白天得到了汤,他这样说:『来,让我们把这个收起来,晚上大家一起吃。』尊者,所有的烹调几乎都在夜间,白天很少。尊者,我们见到对世尊的爱、敬重、惭与愧,因此舍弃了那夜间非时的进食。尊者,从前,比库们在夜晚的黑暗中行乞时,会走进泥坑,会掉进粪坑,会撞上荆棘篱笆,会撞上睡着的母牛,会遇到已做事和未做事的少年,妇女也会以非法来邀请他们。尊者,从前,我在夜晚的黑暗中行乞。尊者,有一个妇女在闪电的光亮中洗碗,看见我后,惊恐地尖叫:『啊呀,是鬼要吃我!』当她这样说时,尊者,我对那妇女这样说:『姊妹,我不是鬼,我是站着乞食的比库。』『比库啊,愿你父死!比库啊,愿你母死!比库啊,你宁可用锋利的屠牛刀剖开肚子,也不应该在夜晚的黑暗中为了肚子而行乞。』尊者,当我回忆起那件事时,我这样想:『世尊确实为我们去除了许多苦法,世尊确实为我们带来了许多乐法;世尊确实为我们去除了许多不善法,世尊确实为我们带来了许多善法。』」

§150

‘‘Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ , dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

「伍答夷,同样地,在这里,某些愚痴之人被我说『应舍断此』时,他们这样说:『这位沙门为何对这微小的、低劣的事如此执着呢?』他们既不舍断那个,又对我生起不信。伍答夷,对于那些乐于学的比库们,那对他们来说是强力的束缚、坚固的束缚、牢固的束缚、不腐朽的束缚、粗重的束缚——伍答夷,譬如鹌鹑被腐朽的藤条束缚,就在那里遭受杀戮、束缚或死亡。伍答夷,若有人这样说:『那鹌鹑被腐朽的藤条束缚,就在那里遭受杀戮、束缚或死亡,那对它来说是无力的束缚、脆弱的束缚、腐朽的束缚、无实质的束缚』,伍答夷,他这样说是正说吗?」「世尊,不是。世尊,那鹌鹑被腐朽的藤条束缚,就在那里遭受杀戮、束缚或死亡,那对它来说是强力的束缚、坚固的束缚、牢固的束缚、不腐朽的束缚、粗重的束缚。」「伍答夷,同样地,在这里,某些愚痴之人被我说『应舍断此』时,他们这样说:『这位沙门为何对这微小的、低劣的事如此执着呢?』他们既不舍断那个,又对我生起不信。伍答夷,对于那些乐于学的比库们,那对他们来说是强力的束缚、坚固的束缚、牢固的束缚、不腐朽的束缚、粗重的束缚。」

§151

‘‘Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

伍答夷,于此,某些善男子被我说「应舍断此」时,他们如此说:「世尊教导我们舍断的、善逝教导我们弃舍的,这微小的、低劣的、应舍断之物算什么呢?」他们既舍断那个,也不对我生起不信。那些乐于学的比库们,舍断那个后,以少事务、柔顺、依他人所给而活、如野鹿之心而住。伍答夷,对他们来说,那是无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚——伍答夷,譬如国王的象,牙齿如犁头、身躯高大、出身高贵、适于战斗,被坚固的皮带束缚所缚,只稍微弯曲身体,便切断、粉碎那些束缚,随意而去。伍答夷,若有人如此说:「国王的象,牙齿如犁头、身躯高大、出身高贵、适于战斗,被坚固的皮带束缚所缚,只稍微弯曲身体,便切断、粉碎那些束缚,随意而去,那对它来说是强力的束缚、坚固的束缚、牢固的束缚、不朽的束缚、粗重的木枷」,伍答夷,如此说者,他是正说吗?」「世尊,不是。世尊,国王的象,牙齿如犁头、身躯高大、出身高贵、适于战斗,被坚固的皮带束缚所缚,只稍微弯曲身体,便切断、粉碎那些束缚,随意而去,那对它来说是无力的束缚……无实的束缚。」「伍答夷,同样地,于此,某些善男子被我说「应舍断此」时,他们如此说:「世尊教导我们舍断的、善逝教导我们弃舍的,这微小的、低劣的、应舍断之物算什么呢?」他们既舍断那个,也不对我生起不信。那些乐于学的比库们,舍断那个后,以少事务、柔顺、依他人所给而活、如野鹿之心而住。伍答夷,对他们来说,那是无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。」

§152

‘‘Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

「伍答夷,犹如有一贫穷、无财、不富裕的人,他只有一间破烂不堪、乌鸦可入、不值一提的小屋,一张破烂不堪、不值一提的小床,一个瓮中不值一提的少许谷物,一个不值一提的妻子。他看见一位园林中的比库,手足已善洗净,已食可意的食物,坐在清凉的荫处,致力于增上心。他如此想:『确实,尊者,沙门生活是快乐的!确实,尊者,沙门生活是健康的!我实应剃除须发,披上袈裟衣,从家出家,成为非家。』但他不能舍弃那间破烂不堪、乌鸦可入、不值一提的小屋,舍弃那张破烂不堪、不值一提的小床,舍弃那瓮中不值一提的少许谷物,舍弃那个不值一提的妻子,剃除须发,披上袈裟衣,从家出家,成为非家。伍答夷,若有人如此说:『那人被那些束缚所束缚,不能舍弃那间破烂不堪、乌鸦可入、不值一提的小屋,舍弃那张破烂不堪、不值一提的小床,舍弃那瓮中不值一提的少许谷物,舍弃那个不值一提的妻子,剃除须发,披上袈裟衣,从家出家,成为非家;那对他来说是无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。』伍答夷,他如此说是正说吗?」「不,世尊。世尊,那人被那些束缚所束缚,不能舍弃那间破烂不堪、乌鸦可入、不值一提的小屋,舍弃那张破烂不堪、不值一提的小床,舍弃那瓮中不值一提的少许谷物,舍弃那个不值一提的妻子,剃除须发,披上袈裟衣,从家出家,成为非家;那对他来说是有力的束缚、坚固的束缚、牢固的束缚、不腐朽的束缚、粗重的枷锁。」「同样地,伍答夷,这里有些愚痴之人,当我说『舍弃此』时,他们如此说:『为何这位沙门对这微小的、低劣的事如此执着呢?』他们既不舍弃那个,又对我生起不信。伍答夷,对那些乐于学的比库们来说,那对他们是有力的束缚、坚固的束缚、牢固的束缚、不腐朽的束缚、粗重的枷锁。」

§153

‘‘Seyyathāpi , udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

「伍答夷,譬如有家主或家主之子,富有、大富、多财,积聚许多金钱,积聚许多谷物,积聚许多田地,积聚许多宅地,积聚许多妻妾,积聚许多男仆,积聚许多女仆。他见到园林中的比库,手足已善洗净,食用了美味的食物,坐在清凉的荫处,致力于增上心。他如此想:『尊者,沙门生活确实快乐!尊者,沙门生活确实安稳!我应当剃除须发,披上袈裟衣,从在家出家成为非家。』他能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻妾,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟衣,从在家出家成为非家。伍答夷,若有人如此说:『那家主或家主之子被那些束缚所束缚,却能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻妾,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟衣,从在家出家成为非家,那对他来说是强力的束缚、坚固的束缚、牢固的束缚、不朽的束缚、粗重的木枷。』伍答夷,他如此说是正说吗?」「尊者,不是。尊者,那家主或家主之子被那些束缚所束缚,却能够舍弃许多金钱,舍弃许多谷物,舍弃许多田地,舍弃许多宅地,舍弃许多妻妾,舍弃许多男仆,舍弃许多女仆,剃除须发,披上袈裟衣,从在家出家成为非家,那对他来说是无力的束缚、脆弱的束缚、朽坏的束缚、无实的束缚。」「伍答夷,同样地,此处有些善男子,当我说『应舍弃此』时,他们如此说:『为何世尊要我们舍弃这微小的、低劣的、应舍弃之物?为何善逝要我们放弃?』他们舍弃那个,却对我不生起不信。那些乐于学的比库们,舍弃那个后,少事务、顺从、依他人供养而活,以如野鹿之心而住。伍答夷,那对他们来说是无力的束缚、脆弱的束缚、朽坏的束缚、无实的束缚。」

§154

‘‘Cattārome , udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

「伍答夷,这四种人存在、出现于世间。哪四种呢?伍答夷,这里,某人为了断除依着而行道,为了舍弃依着。当他为了断除依着而行道,为了舍弃依着时,与依着相应的有味寻生起。他容忍它们,不舍弃,不驱除,不灭除,不使之不存在。伍答夷,我说这种人是『相应者』,而非『不相应者』。那是什么原因呢?伍答夷,因为我已了知此人的诸根差别。

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi , puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

「伍答夷,于此,某人为了断除依着而行道,为了舍弃依着。当他为了断除依着而行道,为了舍弃依着时,与依着相应的有味寻生起。他不容忍它们,舍断、除去、灭除它们,使它们成为非有。伍答夷,我也说此人为『相应者』,而非『不相应者』。那是什么原因?伍答夷,因为我了知此人的诸根差别。

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

「于此,伍达夷,某人为了舍断诸依而行道,为了舍离诸依。当他为了舍断诸依而行道,为了舍离诸依时,有时因念的混乱,与诸依相应的有味寻生起;伍达夷,念的生起是缓慢的。然而他迅速地舍断它、除去它、灭尽它、使它不存在。伍达夷,譬如有人在日间被加热的铁锅上滴下二、三滴水滴;伍达夷,水滴的滴下是缓慢的。然而它迅速地耗尽、消失。同样地,伍达夷,于此某人为了舍断诸依而行道,为了舍离诸依。当他为了舍断诸依而行道,为了舍离诸依时,有时因念的混乱,与诸依相应的有味寻生起;伍达夷,念的生起是缓慢的。然而他迅速地舍断它、除去它、灭尽它、使它不存在。伍达夷,我说这个人是『有结』,不是『无结』。那是什么原因?伍达夷,因为我已知这个人的诸根差别。」

‘‘Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti . Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

「于此,伍达夷,某人如此了知『诸依是苦的根源』后,成为无依者,以诸依的灭尽而解脱。伍达夷,我说这个人是『无结』,不是『有结』。那是什么原因?伍达夷,因为我已知这个人的诸根差别。伍达夷,这四种人存在、出现于世间。」

§155

‘‘Pañca kho ime, udāyi, 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, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.

「伍达夷,有这五种欲德。哪五种?眼所识的色,可爱的、可意的、合意的、可爱形状的、与欲相应的、能引起染著的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,可爱的、可意的、合意的、可爱形状的、与欲相应的、能引起染著的。伍达夷,这些是五种欲德。伍达夷,缘这五种欲德而生起的乐与喜悦,这被称为欲乐、杂染乐、凡夫乐、非圣乐,不应亲近、不应修习、不应多作;我说『应怖畏这种乐』。」

§156

‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

「伍达夷,于此,比库离诸欲……证入初禅而住,以寻伺的止息……证入第二禅而住,以喜的离去……证入第三禅而住,以乐的舍断……证入第四禅而住。这被称为出离乐、远离乐、寂止乐、正觉乐,应亲近、应修习、应多作;我说『不应怖畏这种乐』。」

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

「伍达夷,于此,比库离诸欲……证入初禅而住;伍达夷,我说这是动摇。那里什么是动摇?那里凡是寻伺未止息的,这就是那里的动摇。伍达夷,于此,比库以寻伺的止息……证入第二禅而住;伍达夷,我也说这是动摇。那里什么是动摇?那里凡是喜乐未止息的,这就是那里的动摇。伍达夷,于此,比库以喜的离去……证入第三禅而住;伍达夷,我也说这是动摇。那里什么是动摇?那里凡是舍俱乐未止息的,这就是那里的动摇。伍达夷,于此,比库以乐的舍断……证入第四禅而住;伍达夷,我说这是不动摇。」

‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo ; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī’’ti? ‘‘No hetaṃ, bhante’’ti.

「伍达夷,于此,比库离诸欲……证入初禅而住;伍达夷,我说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以寻伺的止息……证入第二禅而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以喜的离去……证入第三禅而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以乐的舍断……证入第四禅而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以一切色想的超越,以有对想的灭没,以不作意种种想,『虚空是无边的』,证入虚空无边处而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以一切虚空无边处的超越,『识是无边的』,证入识无边处而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以一切识无边处的超越,『什么都没有』,证入无所有处而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以一切无所有处的超越,证入非想非非想处而住,这是它的超越;伍达夷,我也说这是『不足够』,我说『应舍断』,我说『应超越』。什么是它的超越?伍达夷,于此,比库以一切非想非非想处的超越,证入想受灭而住,这是它的超越;如此,伍达夷,我也说非想非非想处的舍断。伍达夷,你有看见那个细的或粗的结,我不说它的舍断吗?」「不,世尊。」

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

世尊说了这个。具寿伍达夷心满意足,欢喜世尊所说。

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 鹌鹑喻经完第六

7. Cātumasuttaṃ7. 差度玛经

§157

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabba’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.

如是我闻——一时,世尊住在咖都马的阿马拉基林。尔时,以沙利子与摩嘎喇那为首的约五百位比库抵达咖都马,为了见世尊。那些新来的比库们与住处比库们互相问候,安排住处,整理钵与衣,发出大声、高声。于是世尊对具寿阿难说:「阿难,这些发出大声、高声的是谁?我想是渔夫在分鱼吧?」「世尊,这些是以沙利子与摩嘎喇那为首的约五百位比库抵达咖都马,为了见世尊。那些新来的比库们与住处比库们互相问候,安排住处,整理钵与衣,发出大声、高声。」「那么,阿难,你以我的名义对那些比库说:『导师召唤诸具寿。』」「是的,世尊。」具寿阿难回答世尊后,前往那些比库处;抵达后,对那些比库这样说:「导师召唤诸具寿。」「是的,朋友。」那些比库回答具寿阿难后,前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的那些比库这样说:「比库们,你们为何发出大声、高声?我想是渔夫在分鱼吧?」「世尊,这些是以沙利子与摩嘎喇那为首的约五百位比库抵达咖都马,为了见世尊。这些新来的比库们与住处比库们互相问候,安排住处,整理钵与衣,发出大声、高声。」「比库们,你们走吧,我驱逐你们,你们不应住在我的面前。」「是的,世尊。」那些比库回答世尊后,从座起立,礼敬世尊,作右绕,收拾住处,拿起钵与衣后离去。」

§158

Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – ‘‘handa, kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito’’ti. ‘‘Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetu’’nti. ‘‘Evamāvuso’’ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante , bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

尔时,四目的释迦人为了某些事务在会堂集会。四目的释迦人看见那些比库从远处走来;看见后,前往那些比库处;前往后,对那些比库如此说——「来吧,诸位具寿要去哪里呢?」「朋友,世尊已遣散比库僧团。」「那么,请诸位具寿稍坐片刻,或许我们能够使世尊欢喜。」「好的,朋友。」那些比库应诺了四目的释迦人。那时,四目的释迦人前往世尊处;前往后,礼敬世尊,坐于一旁。坐于一旁的四目的释迦人对世尊如此说——「尊者,愿世尊欢喜比库僧团;尊者,愿世尊欢迎比库僧团。尊者,正如世尊以前护持比库僧团,同样地,愿世尊现在护持比库僧团。尊者,这里有新的比库,出家不久,新近来到此法与律。若他们得不到见世尊,可能会有变异,可能会有改变。尊者,正如幼嫩的种子得不到水,可能会有变异,可能会有改变;同样地,尊者,这里有新的比库,出家不久,新近来到此法与律,若他们得不到见世尊,可能会有变异,可能会有改变。尊者,正如幼小的牛犊见不到母亲,可能会有变异,可能会有改变;同样地,尊者,这里有新的比库,出家不久,新近来到此法与律,若他们见不到世尊,可能会有变异,可能会有改变。尊者,愿世尊欢喜比库僧团;尊者,愿世尊欢迎比库僧团。尊者,正如世尊以前护持比库僧团,同样地,愿世尊现在护持比库僧团。」

§159

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

那时,娑婆主梵天以心了知世尊的心中所思——正如有力之人伸展弯曲的手臂,或弯曲伸展的手臂,同样地——从梵天界消失,出现在世尊面前。那时,娑婆主梵天将上衣偏袒一肩,向世尊合掌,对世尊如此说——「尊者,愿世尊欢喜比库僧团;尊者,愿世尊欢迎比库僧团。尊者,正如世尊以前护持比库僧团,同样地,愿世尊现在护持比库僧团。尊者,这里有新的比库,出家不久,新近来到此法与律,若他们得不到见世尊,可能会有变异,可能会有改变。尊者,正如幼嫩的种子得不到水,可能会有变异,可能会有改变;同样地,尊者,这里有新的比库,出家不久,新近来到此法与律,若他们得不到见世尊,可能会有变异,可能会有改变。尊者,正如幼小的牛犊见不到母亲,可能会有变异,可能会有改变;同样地,尊者,这里有新的比库,出家不久,新近来到此法与律,若他们见不到世尊,可能会有变异,可能会有改变。尊者,愿世尊欢喜比库僧团;尊者,愿世尊欢迎比库僧团。尊者,正如世尊以前护持比库僧团,同样地,愿世尊现在护持比库僧团。」

§160

Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’’’ti. ‘‘Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāra’’nti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā’’’ti. ‘‘Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna , bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā’’ti.

四目的释迦人与娑婆主梵天以种子譬喻与幼小譬喻能够使世尊欢喜。那时,具寿马哈摩嘎喇那告诉诸比库——「朋友们,起来,拿取钵与衣。世尊已被四目的释迦人与娑婆主梵天以种子譬喻与幼小譬喻所劝喜。」「好的,朋友。」那些比库应诺了具寿马哈摩嘎喇那后,从座起立,拿取钵与衣,前往世尊处;前往后,礼敬世尊,坐于一旁。世尊对坐于一旁的具寿沙利子如此说——「沙利子,当我遣散比库僧团时,你怎么想?」「尊者,我如此想:『世尊已遣散比库僧团。现在世尊将无所事事,致力于现法乐住而住,我们现在也将无所事事,致力于现法乐住而住。』」「等等,沙利子,等等,沙利子,现法乐住!」那时,世尊告诉具寿马哈摩嘎喇那——「摩嘎喇那,当我遣散比库僧团时,你怎么想?」「尊者,我如此想:『世尊已遣散比库僧团。现在世尊将无所事事,致力于现法乐住而住,我现在与具寿沙利子将护持比库僧团。』」「善哉,善哉,摩嘎喇那!摩嘎喇那,或者我护持比库僧团,或者沙利子与摩嘎喇那护持。」

§161

Atha kho bhagavā bhikkhū āmantesi – ‘‘cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ , kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

那时,世尊告诉诸比库——「诸比库,下水者应当预期这四种怖畏。哪四种?波浪怖畏、鳄鱼怖畏、漩涡怖畏、鲨鱼怖畏——诸比库,下水者应当预期这四种怖畏。同样地,诸比库,在此法与律中,某些人从在家出家成为非家,应当预期这四种怖畏。哪四种?波浪怖畏、鳄鱼怖畏、漩涡怖畏、鲨鱼怖畏。

§162

‘‘Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma . Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Ūmibhaya’nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.

「诸比库,什么是波浪怖畏?诸比库,这里,某位善男子以信从在家出家成为非家——『我被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所困扰;或许能了知这整个苦蕴的灭尽。』他如此出家后,同梵行者教诫他、教导他——『你应当如此前进,你应当如此后退,你应当如此前视,你应当如此旁视,你应当如此屈,你应当如此伸,你应当如此持桑喀帝、钵与衣。』他如此想:『我们以前作在家人时,教诫他人、教导他人。这些人我想如同儿子,我想如同孙子,却认为应当教诫我、教导我。』他舍弃学而还归低劣。诸比库,这被称为畏惧波浪怖畏而舍弃学、还归低劣者。诸比库,『波浪怖畏』,这是忿怒与恼害的同义语。

§163

‘‘Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma , yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhaya’nti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.

「诸比库,什么是鳄鱼怖畏?诸比库,这里,某位善男子以信从在家出家成为非家——『我被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所困扰;或许能了知这整个苦蕴的灭尽。』他如此出家后,同梵行者教诫他、教导他——『这个你应当吃,这个你不应当吃;这个你应当食,这个你不应当食;这个你应当尝,这个你不应当尝;这个你应当饮,这个你不应当饮;如法的你应当吃,不如法的你不应当吃;如法的你应当食,不如法的你不应当食;如法的你应当尝,不如法的你不应当尝;如法的你应当饮,不如法的你不应当饮;时中你应当吃,非时你不应当吃;时中你应当食,非时你不应当食;时中你应当尝,非时你不应当尝;时中你应当饮,非时你不应当饮。』他如此想:『我们以前作在家人时,想吃什么就吃什么,不想吃什么就不吃什么;想食什么就食什么,不想食什么就不食什么;想尝什么就尝什么,不想尝什么就不尝什么;想饮什么就饮什么,不想饮什么就不饮什么;如法的也吃,不如法的也吃;如法的也食,不如法的也食;如法的也尝,不如法的也尝;如法的也饮,不如法的也饮;时中也吃,非时也吃;时中也食,非时也食;时中也尝,非时也尝;时中也饮,非时也饮。有信的居士们在白天非时给予殊胜的副食与主食,这些人我想在此作口的遮障。』他舍弃学而还归低劣。诸比库,这被称为畏惧鳄鱼怖畏而舍弃学、还归低劣者。诸比库,『鳄鱼怖畏』,这是腹欲的同义语。

§164

‘‘Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ . Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātu’nti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhaya’nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

「诸比库,什么是漩涡怖畏?诸比库,这里,某位善男子以信从在家出家成为非家——『我被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所困扰;或许能了知这整个苦蕴的灭尽。』他如此出家后,在上午时分着衣,拿取钵与衣,为了托钵进入村或镇。以不守护的身、不守护的语、不现起的念、不防护的诸根,他在那里看见居士或居士子具备、具足五种欲功德而享用。他如此想:『我们以前作在家人时,具备、具足五种欲功德而享用。我家中有财富。能够享用财富并作福德。』他舍弃学而还归低劣。诸比库,这被称为畏惧漩涡怖畏而舍弃学、还归低劣者。诸比库,『漩涡怖畏』,这是五种欲功德的同义语。

§165

‘‘Katamañca , bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena cittena sikkhaṃ paccakkhāya hīnāyāvattati . Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Susukābhaya’nti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī’’ti.

「诸比库,什么是鲨鱼怖畏?诸比库,这里,某位善男子以信从在家出家成为非家——『我被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所困扰;或许能了知这整个苦蕴的灭尽。』他如此出家后,在上午时分着衣,拿取钵与衣,为了托钵进入村或镇。以不守护的身、不守护的语、不现起的念、不防护的诸根,他在那里看见衣着不整或覆盖不整的妇女。他看见衣着不整或覆盖不整的妇女后,贪欲侵袭其心。他以被贪欲侵袭的心舍弃学而还归低劣。诸比库,这被称为畏惧鲨鱼怖畏而舍弃学、还归低劣者。诸比库,『鲨鱼怖畏』,这是妇女的同义语。诸比库,在此法与律中,某些人从在家出家成为非家,应当预期这四种怖畏。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这些。那些比库们心满意足,欢喜世尊所说。

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ. · 差度玛经完第七

8. Naḷakapānasuttaṃ8. 那喇咖巴那经

§166

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti – āyasmā ca anuruddho, āyasmā ca bhaddiyo , āyasmā ca kimilo , āyasmā ca bhagu, āyasmā ca koṇḍañño , āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā , kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

如是我闻——一时,世尊住在国萨拉国那喇咖巴那的巴喇沙林。尔时,众多知名的知名的善家子因信世尊而从在家出家成为非家,即:具寿阿奴卢度、具寿跋地亚、具寿奇米喇、具寿跋古、具寿贡丹雅、具寿勒瓦答、具寿阿难陀,以及其他知名的知名的善家子。尔时,世尊为比库僧团围绕,坐在露天处。于是世尊就那些善家子对比库们说:「诸比库,那些因信我而从在家出家成为非家的善家子们,诸比库,那些比库们是否乐于梵行?」如是说时,那些比库们沉默了。世尊第二次就那些善家子对比库们说:「诸比库,那些因信我而从在家出家成为非家的善家子们,诸比库,那些比库们是否乐于梵行?」第二次,那些比库们沉默了。世尊第三次就那些善家子对比库们说:「诸比库,那些因信我而从在家出家成为非家的善家子们,诸比库,那些比库们是否乐于梵行?」第三次,那些比库们沉默了。

§167

Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – ‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti? ‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti. ‘‘Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye. Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ? Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ’’.

于是世尊这样想:「我何不问那些善家子呢?」于是世尊对具寿阿奴卢度说:「阿奴卢度们,你们是否乐于梵行?」「世尊,我们确实乐于梵行。」「善哉!善哉!阿奴卢度们!阿奴卢度们,这对你们这些因信而从在家出家成为非家的善家子们是适当的,即你们应当乐于梵行。阿奴卢度们,你们具足美好的青春,正当壮年,有乌黑的头发,本可享受诸欲,阿奴卢度们,你们具足美好的青春,正当壮年,有乌黑的头发,却从在家出家成为非家。阿奴卢度们,你们并非被国王强迫而从在家出家成为非家,并非被盗贼强迫而从在家出家成为非家,并非因负债而从在家出家成为非家,并非因恐惧而从在家出家成为非家,并非因无法谋生而从在家出家成为非家。而是『我被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所困扰;或许这整个苦蕴的灭尽可被了知』——阿奴卢度们,你们不是这样因信而从在家出家成为非家吗?」「是的,世尊。」「阿奴卢度们,这样出家的善家子应当做什么呢?阿奴卢度们,如果不获得离诸欲、离诸不善法的喜乐,或比那更寂静的,他的心被贪欲所占据而住,心被嗔恨所占据而住,心被昏沉睡眠所占据而住,心被掉举追悔所占据而住,心被疑所占据而住,心被不乐所占据而住,心被懈怠所占据而住。阿奴卢度们,如果不获得离诸欲、离诸不善法的喜乐,或比那更寂静的。」

‘‘Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.

「阿奴卢度们,如果获得离诸欲、离诸不善法的喜乐,或比那更寂静的,他的心不被贪欲所占据而住,心不被嗔恨所占据而住,心不被昏沉睡眠所占据而住,心不被掉举追悔所占据而住,心不被疑所占据而住,心不被不乐所占据而住,心不被懈怠所占据而住。阿奴卢度们,如果获得离诸欲、离诸不善法的喜乐,或比那更寂静的。

§168

‘‘Kinti vo, anuruddhā, mayi hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti. Evaṃ kho no, bhante, bhagavati hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti. ‘‘Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā , tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti’’.

「阿奴卢度们,你们对我有这样的想法吗:『那些染污的、再生的、有怖畏的、有苦果报的、未来导致生老死的诸漏,如来未断除;因此如来经思量而亲近某些,经思量而忍受某些,经思量而避开某些,经思量而除去某些』?」「世尊,我们对世尊不这样想:『那些染污的、再生的、有怖畏的、有苦果报的、未来导致生老死的诸漏,如来未断除;因此如来经思量而亲近某些,经思量而忍受某些,经思量而避开某些,经思量而除去某些。』世尊,我们对世尊这样想:『那些染污的、再生的、有怖畏的、有苦果报的、未来导致生老死的诸漏,如来已断除;因此如来经思量而亲近某些,经思量而忍受某些,经思量而避开某些,经思量而除去某些。』」「善哉!善哉!阿奴卢度们!阿奴卢度们,如来那些染污的、再生的、有怖畏的、有苦果报的、未来导致生老死的诸漏已断除,根已断,如多罗树头被截断,成为非有,未来不再生起。阿奴卢度们,譬如多罗树头被截断,不能再生长;同样地,阿奴卢度们,如来那些染污的、再生的、有怖畏的、有苦果报的、未来导致生老死的诸漏已断除,根已断,如多罗树头被截断,成为非有,未来不再生起;因此如来经思量而亲近某些,经思量而忍受某些,经思量而避开某些,经思量而除去某些。」

‘‘Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno; asu amutra upapanno’’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti . ‘‘Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya’’.

「阿奴卢度们,你认为如何?如来见到什么义利而对过去时死去的弟子们记说投生:『某某投生于某处;某某投生于某处』?」「世尊,我们的诸法以世尊为根本,以世尊为引导,以世尊为依归。世尊,善哉!愿世尊阐明此所说之义。诸比库听闻世尊所说后将忆持。」「阿奴卢度们,如来并非为了欺骗众人,并非为了谄媚众人,并非为了利养、恭敬、名声的利益,并非为了『愿众人如此知我』而对过去时死去的弟子们记说投生:『某某投生于某处,某某投生于某处。』阿奴卢度们,而是有因信的善家子们生起殊胜的信解、殊胜的欢喜。他们听闻那些后,为了那个目的而专注其心。阿奴卢度们,那对他们长久带来利益与安乐。」

§169

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato ; so bhagavatā byākato – aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

「阿奴卢度们,这里,比库听闻:『某某比库已死;他被世尊记说——以智而住立。』而那位具寿是他自己所见的,或是听闻的——『那位具寿是这样的戒者,那位具寿是这样的法者,那位具寿是这样的慧者,那位具寿是这样的住者,那位具寿是这样的解脱者。』他忆念他的信、戒、闻、舍、慧,为了那个目的而专注其心。阿奴卢度们,这样,比库有安乐住。

‘‘Idhānuruddhā , bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

「阿奴卢度们,这里,比库听闻:『某某比库已死;他被世尊记说——以五下分结的灭尽,为化生者,在那里般涅槃,从那个世间不再来。』而那位具寿是他自己所见的,或是听闻的——『那位具寿是这样的戒者,那位具寿是这样的法者……那位具寿是这样的慧者……那位具寿是这样的住者……那位具寿是这样的解脱者。』他忆念他的信、戒、闻、舍、慧,为了那个目的而专注其心。阿奴卢度们,这样,比库有安乐住。

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

「阿奴卢达,于此,比库听闻:『某某名字的比库已命终;他被世尊记说——由于三结的灭尽,贪嗔痴的减弱,是一来者,只来此世一次后将作苦的终结。』而那位具寿,他或者亲自见过,或者听闻传说——『那位具寿是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位具寿是这样的解脱者,如此。』他随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库也有安乐住。」

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

「阿奴卢达,于此,比库听闻:『某某名字的比库已命终;他被世尊记说——由于三结的灭尽,是入流者,不堕法,决定,以正觉为彼岸。』而那位具寿,他或者亲自见过,或者听闻传说——『那位具寿是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位具寿是这样的解脱者,如此。』他随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库也有安乐住。」

§170

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi , evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

「阿奴卢达,于此,比库尼听闻:『某某名字的比库尼已命终;她被世尊记说——以智而住立。』而那位姊妹,她或者亲自见过,或者听闻传说——『那位姊妹是这样的戒者,如此;那位姊妹是这样的法者,如此;那位姊妹是这样的慧者,如此;那位姊妹是这样的住者,如此;那位姊妹是这样的解脱者,如此。』她随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库尼也有安乐住。」

‘‘Idhānuruddhā , bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

「阿奴卢达,于此,比库尼听闻:『某某名字的比库尼已命终;她被世尊记说——由于五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间回来之法。』而那位姊妹,她或者亲自见过,或者听闻传说——『那位姊妹是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位姊妹是这样的解脱者,如此。』她随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库尼也有安乐住。」

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

「阿奴卢达,于此,比库尼听闻:『某某名字的比库尼已命终;她被世尊记说——由于三结的灭尽,贪嗔痴的减弱,是一来者,只来此世一次后将作苦的终结。』而那位姊妹,她或者亲自见过,或者听闻传说——『那位姊妹是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位姊妹是这样的解脱者,如此。』她随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库尼也有安乐住。」

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti . Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

「阿奴卢达,于此,比库尼听闻:『某某名字的比库尼已命终;她被世尊记说——由于三结的灭尽,是入流者,不堕法,决定,以正觉为彼岸。』而那位姊妹,她或者亲自见过,或者听闻传说——『那位姊妹是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位姊妹是这样的解脱者,如此。』她随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,比库尼也有安乐住。」

§171

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

「阿奴卢达,于此,近事男听闻:『某某名字的近事男已命终;他被世尊记说——由于五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间回来之法。』而那位具寿,他或者亲自见过,或者听闻传说——『那位具寿是这样的戒者,如此;那位具寿是这样的法者,如此;那位具寿是这样的慧者,如此;那位具寿是这样的住者,如此;那位具寿是这样的解脱者,如此。』他随念其信、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,近事男也有安乐住。」

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

「阿奴卢达,于此,近事男听闻:『某某名字的近事男已命终;他被世尊记说——由于三结的灭尽,贪嗔痴的减弱,是一来者,只来此世一次后将作苦的终结。』而那位具寿,他或者亲自见过,或者听闻传说——『那位具寿是这样的戒者,如此;这样的法者……这样的慧者……这样的住者……那位具寿是这样的解脱者,如此。』他随念其信、戒、闻、舍、慧,为了那个目的而引导心。阿奴卢达,如此,近事男也有安乐住。」

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.

「阿奴卢塔,于此,近事男听闻:『某某名近事男已命终;他被世尊记说——以三结的灭尽,为入流者,不堕恶趣法,决定,以正觉为彼岸。』而那位具寿,他或者自己见过,或者从传闻听说——『那位具寿是如此戒者,如此法者……如此慧者……如此住者……那位具寿是如此解脱者。』他随念其信、戒、闻、舍、慧,为那个目的而引导心。阿奴卢塔,如此,近事男也有安乐住。

§172

‘‘Idhānuruddhā , upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

「阿奴卢塔,于此,近事女听闻:『某某名近事女已命终;她被世尊记说——以五下分结的灭尽,为化生者,在那里般涅槃,不从那个世间再来法。』而那位姊妹,她或者自己见过,或者从传闻听说——『那位姊妹是如此戒者,如此法者……如此慧者……如此住者……那位姊妹是如此解脱者。』她随念其信、戒、闻、舍、慧,为那个目的而引导心。阿奴卢塔,如此,近事女也有安乐住。

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

「阿奴卢塔,于此,近事女听闻:『某某名近事女已命终;她被世尊记说——以三结的灭尽,以贪嗔痴的减弱,为一来者,只来此世间一次,将作苦的终结。』而那位姊妹,她或者自己见过,或者从传闻听说——『那位姊妹是如此戒者,如此法者……如此慧者……如此住者……那位姊妹是如此解脱者。』她随念其信、戒、闻、舍、慧,为那个目的而引导心。阿奴卢塔,如此,近事女也有安乐住。

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

「阿奴卢塔,于此,近事女听闻:『某某名近事女已命终;她被世尊记说——以三结的灭尽,为入流者,不堕恶趣法,决定,以正觉为彼岸。』而那位姊妹,她或者自己见过,或者从传闻听说——『那位姊妹是如此戒者,那位姊妹是如此法者,那位姊妹是如此慧者,那位姊妹是如此住者,那位姊妹是如此解脱者。』她随念其信、戒、闻、舍、慧,为那个目的而引导心。阿奴卢塔,如此,近事女也有安乐住。

‘‘Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā’’ti.

「阿奴卢塔,如此,如来不是为了欺骗人们,不是为了诱惑人们,不是为了利养、恭敬、名声的利益,不是为了『愿人们如此知我』,而记说已过去、已命终的弟子们的再生处——『某某已再生于某处,某某已再生于某处。』阿奴卢塔,而有诸善男子,有信、有崇高的喜悦、有崇高的欢喜。他们听闻那个后,为那个目的而引导心。阿奴卢塔,那对他们来说,长夜是为了利益、为了安乐。」

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

世尊说此。具寿阿奴卢塔心悦,欢喜世尊所说。

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 那喇咖巴那经完第八

9. Goliyānisuttaṃ9. 果利亚尼经

§173

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

如是我闻:一时,世尊住在王舍城竹林栗鼠饲养处。尔时,名为果利亚尼的比库,是住林者、行乞食者,因某种事务而下降到僧团中。于此,具寿沙利子就果利亚尼比库对诸比库说:

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

「诸友,住林的比库,已到僧团、住在僧团中时,对同梵行者应当有恭敬、有尊重。诸友,若住林的比库,已到僧团、住在僧团中,对同梵行者无恭敬、无尊重,他会有批评者。『这位具寿住林者,独自在林中的安静住,有何用?这位具寿对同梵行者无恭敬、无尊重。』他会有批评者。因此,住林的比库,已到僧团、住在僧团中时,对同梵行者应当有恭敬、有尊重。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,应当善巧于座位——『如此,我将不侵扰长老比库们而坐,也不以座位拒绝新比库们』。诸友!若住阿兰若的比库来到僧团,住在僧团中时,不善巧于座位,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿不善巧于座位』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,应当善巧于座位。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo .

「诸友!住阿兰若的比库来到僧团,住在僧团中时,也应知晓礼仪之法。诸友!若住阿兰若的比库来到僧团,住在僧团中时,也不知晓礼仪之法,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿也不知晓礼仪之法』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,也应知晓礼仪之法。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,不应太早进入村落,不应太晚返回。诸友!若住阿兰若的比库来到僧团,住在僧团中时,太早进入村落,太晚返回,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿太早进入村落,太晚返回』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,不应太早进入村落,不应太晚返回。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,不应在食前食后于诸家族中行走。诸友!若住阿兰若的比库来到僧团,住在僧团中时,在食前食后于诸家族中行走,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住时,必定多行非时行,他来到僧团也如此行』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,不应在食前食后于诸家族中行走。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,应当不掉举、不轻躁。诸友!若住阿兰若的比库来到僧团,住在僧团中时,掉举、轻躁,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住时,必定多行掉举与轻躁,他来到僧团也如此行』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,应当不掉举、不轻躁。」

‘‘Āraññikenāvuso , bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,应当不多嘴、不散乱语。诸友!若住阿兰若的比库来到僧团,住在僧团中时,多嘴、散乱语,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿多嘴、散乱语』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,应当不多嘴、不散乱语。」

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

「诸友!住阿兰若的比库来到僧团,住在僧团中时,应当易受教、善友。诸友!若住阿兰若的比库来到僧团,住在僧团中时,难受教、恶友,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿难受教、恶友』——他会有说者。因此,住阿兰若的比库来到僧团,住在僧团中时,应当易受教、善友。」

‘‘Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

「诸友!住阿兰若的比库应当守护诸根门。诸友!若住阿兰若的比库不守护诸根门,他会有说者:『这位具寿阿兰若者独自在阿兰若安乐住有何益,这位具寿不守护诸根门』——他会有说者。因此,住阿兰若的比库应当守护诸根门。」

‘‘Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

「诸友,住林野的比库应当于食知量。诸友,如果住林野者于食不知量,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿于食不知量』——他会有批评者。因此,住林野的比库应当于食知量。

‘‘Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

「诸友,住林野的比库应当勤修警寤。诸友,如果住林野的比库不勤修警寤,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿不勤修警寤』——他会有批评者。因此,住林野的比库应当勤修警寤。

‘‘Āraññikenāvuso , bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

「诸友,住林野的比库应当精进。诸友,如果住林野的比库懈怠,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿懈怠』——他会有批评者。因此,住林野的比库应当精进。

‘‘Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

「诸友,住林野的比库应当念已现起。诸友,如果住林野的比库失念,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿失念』——他会有批评者。因此,住林野的比库应当念已现起。

‘‘Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

「诸友,住林野的比库应当得定。诸友,如果住林野的比库未得定,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿未得定』——他会有批评者。因此,住林野的比库应当得定。

‘‘Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro . ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

「诸友,住林野的比库应当具慧。诸友,如果住林野的比库劣慧,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿劣慧』——他会有批评者。因此,住林野的比库应当具慧。

‘‘Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.

「诸友,住林野的比库应当致力于上法、上律。诸友,有人会向住林野的比库询问关于上法、上律的问题。诸友,如果住林野的比库被问及上法、上律的问题而不能作答,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿被问及上法、上律的问题而不能作答』——他会有批评者。因此,住林野的比库应当致力于上法、上律。

‘‘Āraññikenāvuso , bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

「诸友,住林野的比库应当致力于那些寂静的解脱——超越色的无色。诸友,有人会向住林野的比库询问关于那些寂静的解脱——超越色的无色的问题。诸友,如果住林野的比库被问及那些寂静的解脱——超越色的无色的问题而不能作答,他会有批评者。『这位具寿住林野者独自在林野中住,有什么益处呢?这位具寿被问及那些寂静的解脱——超越色的无色的问题而不能作答』——他会有批评者。因此,住林野的比库应当致力于那些寂静的解脱——超越色的无色。

‘‘Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo’’ti.

「诸友!住阿兰若的比库应当致力于上人法。诸友!有人会向住阿兰若的比库询问关于上人法的问题。诸友!如果住阿兰若的比库被问及上人法时不能回答,就会有人说:『这位具寿住阿兰若,独自在阿兰若安住,为何这位具寿不知道他为此而出家的目的呢?』——就会有人这样说。因此,住阿兰若的比库应当致力于上人法。」

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī’’ti ? ‘‘Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā’’ti.

如是说已,具寿马哈摩嘎喇那对具寿沙利子这样说:「沙利子友!是否只有住阿兰若的比库应当受持实行这些法,还是住村边的比库也应当呢?」「摩嘎喇那友!住阿兰若的比库应当受持实行这些法,更何况住村边的比库呢!」

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ. · 果利亚尼经完第九

10. Kīṭāgirisuttaṃ10. 基德阿基利经

§174

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – ‘‘ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

如是我闻:一时,世尊在咖西国与大比库僧团一起游行。在那里,世尊对诸比库说:「诸比库!我除了夜间进食之外而进食。诸比库!我除了夜间进食之外而进食,我觉知少病、少恼、轻快、有力、安乐住。来吧!诸比库!你们也除了夜间进食之外而进食。诸比库!你们也除了夜间进食之外而进食,你们将觉知少病、少恼、轻快、有力、安乐住。」「是的,尊者!」那些比库回答世尊。那时,世尊在咖西国次第游行,到达了名为基答基利的咖西人村落。在那里,世尊住在基答基利咖西人村落。

§175

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – ‘‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti . Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti.

尔时,名为阿沙基与布那巴苏咖的诸比库是基答基利的住处比库。那时,众多比库去到阿沙基与布那巴苏咖诸比库处;到达后,对阿沙基与布那巴苏咖诸比库这样说:「诸友!世尊除了夜间进食之外而进食,比库僧团也是。诸友!除了夜间进食之外而进食,他们觉知少病、少恼、轻快、有力、安乐住。来吧!诸友!你们也除了夜间进食之外而进食。诸友!你们也除了夜间进食之外而进食,你们将觉知少病、少恼、轻快、有力、安乐住。」如是说已,阿沙基与布那巴苏咖诸比库对那些比库这样说:「诸友!我们晚上进食,早上进食,白天非时也进食。我们晚上进食,早上进食,白天非时进食,我们觉知少病、少恼、轻快、有力、安乐住。我们为何舍弃现见的而追随时节性的呢?我们将晚上进食,早上进食,白天非时也进食。」

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso , aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

当那些比库不能劝导阿沙基与布那巴苏咖诸比库时,他们去到世尊处;到达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊这样说:「尊者!在这里,我们去到阿沙基与布那巴苏咖诸比库处;到达后,对阿沙基与布那巴苏咖诸比库这样说:『诸友!世尊除了夜间进食之外而进食,比库僧团也是;诸友!除了夜间进食之外而进食,他们觉知少病、少恼、轻快、有力、安乐住。来吧!诸友!你们也除了夜间进食之外而进食。诸友!你们也除了夜间进食之外而进食,你们将觉知少病、少恼、轻快、有力、安乐住。』尊者!如是说已,阿沙基与布那巴苏咖诸比库对我们这样说:『诸友!我们晚上进食,早上进食,白天非时也进食。我们晚上进食,早上进食,白天非时进食,我们觉知少病、少恼、轻快、有力、安乐住。我们为何舍弃现见的而追随时节性的呢?我们将晚上进食,早上进食,白天非时也进食。』尊者!当我们不能劝导阿沙基与布那巴苏咖诸比库时,我们将此事禀告世尊。」

§176

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte kira , bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’’ti. ‘‘Evaṃ, bhante’’.

那时,世尊对某位比库说:「来吧!比库!你以我的名义召唤阿沙基与布那巴苏咖诸比库:『导师召唤诸具寿。』」「是的,尊者!」那位比库回答世尊后,去到阿沙基与布那巴苏咖诸比库处;到达后,对阿沙基与布那巴苏咖诸比库这样说:「导师召唤诸具寿。」「是的,友!」阿沙基与布那巴苏咖诸比库回答那位比库后,去到世尊处;到达后,礼敬世尊,坐于一旁。世尊对坐于一旁的阿沙基与布那巴苏咖诸比库这样说:「诸比库!听说众多比库去到你们处,到达后这样说:『诸友!世尊除了夜间进食之外而进食,比库僧团也是。诸友!除了夜间进食之外而进食,他们觉知少病、少恼、轻快、有力、安乐住。来吧!诸友!你们也除了夜间进食之外而进食。诸友!你们也除了夜间进食之外而进食,你们将觉知少病、少恼、轻快、有力、安乐住。』诸比库!如是说已,听说你们对那些比库这样说:『诸友!我们晚上进食,早上进食,白天非时也进食。我们晚上进食,早上进食,白天非时进食,我们觉知少病、少恼、轻快、有力、安乐住。我们为何舍弃现见的而追随时节性的呢?我们将晚上进食,早上进食,白天非时也进食。』是这样吗?」「是的,尊者!」

§177

‘‘Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘Evaṃ, bhante’’.

「诸比库!你们是否了知我这样教导法:『无论这个人感受什么——乐或苦或不苦不乐,他的不善法减退,善法增长』呢?」「不是这样,尊者!」「诸比库!你们不是了知我这样教导法:『在这里,某人感受这样的乐受时,不善法增长,善法减退;但在这里,某人感受这样的乐受时,不善法减退,善法增长;在这里,某人感受这样的苦受时,不善法增长,善法减退;但在这里,某人感受这样的苦受时,不善法减退,善法增长;在这里,某人感受这样的不苦不乐受时,不善法增长,善法减退;但在这里,某人感受这样的不苦不乐受时,不善法减退,善法增长』吗?」「是的,尊者!」

§178

‘‘Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

「善哉!诸比库!诸比库!如果我不知、不见、不了知、不作证、不以慧触『在这里,某人感受这样的乐受时,不善法增长,善法减退』,我这样不知而说『你们应当舍断这样的乐受』,这对我来说合适吗?」「不是这样,尊者!」「诸比库!因为我知、见、了知、作证、以慧触『在这里,某人感受这样的乐受时,不善法增长,善法减退』,因此我说『你们应当舍断这样的乐受』。诸比库!如果我不知、不见、不了知、不作证、不以慧触『在这里,某人感受这样的乐受时,不善法减退,善法增长』,我这样不知而说『你们应当具足这样的乐受而住』,这对我来说合适吗?」「不是这样,尊者!」「诸比库!因为我知、见、了知、作证、以慧触『在这里,某人感受这样的乐受时,不善法减退,善法增长』,因此我说『你们应当具足这样的乐受而住』。」

§179

‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti ? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

「诸比库!若我未以慧知此、未见此、未了知此、未作证此、未触此——『在此,某人感受如此的苦受时,诸不善法增长,诸善法衰退』,我如此不知而说『你们应舍断如此的苦受』,诸比库!这对我来说合适吗?」「不,尊者!」「诸比库!然而,因为我以慧已知此、已见此、已了知此、已作证此、已触此——『在此,某人感受如此的苦受时,诸不善法增长,诸善法衰退』,因此我说『你们应舍断如此的苦受』。诸比库!若我未以慧知此、未见此、未了知此、未作证此、未触此——『在此,某人感受如此的苦受时,诸不善法衰退,诸善法增长』,我如此不知而说『你们应具足如此的苦受而住』,诸比库!这对我来说合适吗?」「不,尊者!」「诸比库!然而,因为我以慧已知此、已见此、已了知此、已作证此、已触此——『在此,某人感受如此的苦受时,诸不善法衰退,诸善法增长』,因此我说『你们应具足如此的苦受而住』。」

§180

‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi’’. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

「诸比库!若我未以慧知此、未见此、未了知此、未作证此、未触此——『在此,某人感受如此的不苦不乐受时,诸不善法增长,诸善法衰退』,我如此不知而说『你们应舍断如此的不苦不乐受』,诸比库!这对我来说合适吗?」「不,尊者!」「诸比库!然而,因为我以慧已知此、已见此、已了知此、已作证此、已触此——『在此,某人感受如此的不苦不乐受时,诸不善法增长,诸善法衰退』,因此我说『你们应舍断如此的不苦不乐受』。诸比库!若我未以慧知此、未见此、未了知此、未作证此、未触此——『在此,某人感受如此的不苦不乐受时,诸不善法衰退,诸善法增长』,我如此不知而说『你们应具足如此的不苦不乐受而住』,诸比库!这对我来说合适吗?」「不,尊者!」「诸比库!然而,因为我以慧已知此、已见此、已了知此、已作证此、已触此——『在此,某人感受如此的不苦不乐受时,诸不善法衰退,诸善法增长』,因此我说『你们应具足如此的不苦不乐受而住』。」

§181

‘‘Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库!我不对一切比库说『应以不放逸而作』;诸比库!我也不对一切比库说『不应以不放逸而作』。诸比库!那些比库是阿拉汉、诸漏已尽、已住梵行、应作已作、已舍负担、已达自己的目的、已尽有结、以正智而解脱,诸比库!我对如此的比库说『不应以不放逸而作』。那是什么原因?他们已以不放逸而作。他们须跋放逸。诸比库!而那些比库是有学、未达心意、住于希求无上离轭安稳,诸比库!我对如此的比库说『应以不放逸而作』。那是什么原因?或许这些具寿亲近适宜的住所、亲近善友、平衡诸根,为了那个目的,善男子们正确地从在家出家成为非家——那无上的梵行终极,在现法中以自己的证智作证、具足而住!诸比库!我见到这些比库的不放逸之果,因此说『应以不放逸而作』。」

§182

‘‘Sattime , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

「诸比库!这七种补特伽罗存在、出现于世间。哪七种?俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。」

‘‘Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

「诸比库!什么是俱分解脱补特伽罗?诸比库!在此,某补特伽罗以身触那些寂静的、超越色的无色解脱而住,以慧见而他的诸漏已尽。诸比库!这称为俱分解脱补特伽罗。诸比库!我对这位比库说『不应以不放逸而作』。那是什么原因?他已以不放逸而作。他须跋放逸。」

‘‘Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

「诸比库!什么是慧解脱补特伽罗?诸比库!在此,某补特伽罗未以身触那些寂静的、超越色的无色解脱而住,以慧见而他的诸漏已尽。诸比库!这称为慧解脱补特伽罗。诸比库!我对这位比库也说『不应以不放逸而作』。那是什么原因?他已以不放逸而作。他须跋放逸。」

‘‘Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库!什么是身证补特伽罗?诸比库!在此,某补特伽罗以身触那些寂静的、超越色的无色解脱而住,以慧见而他的某些漏已尽。诸比库!这称为身证补特伽罗。诸比库!我对这位比库说『应以不放逸而作』。那是什么原因?或许这位具寿亲近适宜的住所、亲近善友、平衡诸根,为了那个目的,善男子们正确地从在家出家成为非家——那无上的梵行终极,在现法中以自己的证智作证、具足而住!诸比库!我见到这位比库的不放逸之果,因此说『应以不放逸而作』。」

‘‘Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库!什么是见至补特伽罗?诸比库!在此,某补特伽罗未以身触那些寂静的、超越色的无色解脱而住,以慧见而他的某些漏已尽,如来所说的诸法以慧被他审察、被思量。诸比库!这称为见至补特伽罗。诸比库!我对这位比库也说『应以不放逸而作』。那是什么原因?或许这位具寿亲近适宜的住所、亲近善友、平衡诸根,为了那个目的,善男子们正确地从在家出家成为非家——那无上的梵行终极,在现法中以自己的证智作证、具足而住!诸比库!我见到这位比库的不放逸之果,因此说『应以不放逸而作』。」

‘‘Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库,什么是信解脱者?诸比库,这里,某人对于那些寂静的、超越色的无色解脱,他不以身触而住,但以慧见,他的某些漏已灭尽,他对如来的信已确立、已生根、已安立。诸比库,这称为信解脱者。诸比库,我对这位比库也说『应以不放逸而作』。那是什么原因?或许这位具寿亲近适宜的住所,亲近善友,平衡诸根——为了那个目的,善男子们正确地从在家出家成为非家——他可能在现法中以自己的证智实现、作证、具足而住那无上的梵行终极!诸比库,我见到这位比库的不放逸之果,所以说『应以不放逸而作』。

‘‘Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti ! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库,什么是随法行者?诸比库,这里,某人对于那些寂静的、超越色的无色解脱,他不以身触而住,但以慧见,他的某些漏已灭尽,如来所说的诸法以慧适度地被他审察、忍可,而且他有这些法,即:信根、精进根、念根、定根、慧根。诸比库,这称为随法行者。诸比库,我对这位比库也说『应以不放逸而作』。那是什么原因?或许这位具寿亲近适宜的住所,亲近善友,平衡诸根——为了那个目的,善男子们正确地从在家出家成为非家——他可能在现法中以自己的证智实现、作证、具足而住那无上的梵行终极!诸比库,我见到这位比库的不放逸之果,所以说『应以不放逸而作』。

‘‘Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

「诸比库,什么是随信行者?诸比库,这里,某人对于那些寂静的、超越色的无色解脱,他不以身触而住,但以慧见,他的某些漏已灭尽,他对如来有适度的信、适度的爱,而且他有这些法,即:信根、精进根、念根、定根、慧根。诸比库,这称为随信行者。诸比库,我对这位比库也说『应以不放逸而作』。那是什么原因?或许这位具寿亲近适宜的住所,亲近善友,平衡诸根——为了那个目的,善男子们正确地从在家出家成为非家——他可能在现法中以自己的证智实现、作证、具足而住那无上的梵行终极!诸比库,我见到这位比库的不放逸之果,所以说『应以不放逸而作』。

§183

‘‘Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi ; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

「诸比库,我不说从最初就达到究竟智;然而,诸比库,通过次第学、次第作、次第行道而达到究竟智。诸比库,如何通过次第学、次第作、次第行道而达到究竟智?诸比库,这里,已生信者前往,前往者亲近,亲近者倾耳,倾耳者听闻法,听闻法后受持法,受持诸法后审察义理,审察义理时诸法被审察忍可,当法审察忍可时欲生起,欲生起后努力,努力后衡量,衡量后精勤,精勤者以身实现最上真谛,以慧洞察见它。诸比库,若没有那信,诸比库,若没有那前往,诸比库,若没有那亲近,诸比库,若没有那倾耳,诸比库,若没有那听闻法,诸比库,若没有那受持法,诸比库,若没有那审察义理,诸比库,若没有那法审察忍可,诸比库,若没有那欲,诸比库,若没有那努力,诸比库,若没有那衡量,诸比库,若没有那精勤。诸比库,你们行于邪道,诸比库,你们行于错误道。诸比库,这些愚痴人离开这法与律何其遥远!

§184

‘‘Atthi , bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo , bhikkhave, ājānissatha me ta’’nti? ‘‘Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro’’ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

「诸比库,有四句的分别论,对于已说示它的智者,不久即能以慧了知义理。诸比库,我将为你们说示,你们将了知它吗?」「世尊,我们是谁?谁是法的了知者?」「诸比库,即使那位导师贪求利养、给予利养、与利养相杂而住,对他来说这样的劝诱不会发生——『若对我们这样,那么我们就作它;若对我们不这样,我们就不作它』,诸比库,何况如来完全与利养相离而住。诸比库,对于有信的弟子,在导师的教诫中深入而行时,这是随顺法——『导师是世尊,我是弟子;世尊了知,我不了知』。诸比库,对于有信的弟子,在导师的教诫中深入而行时,导师的教诫成为增长的、有力的。诸比库,对于有信的弟子,在导师的教诫中深入而行时,这是随顺法——『宁可皮、腱、骨留存,身体的肉与血干枯,凡以男子力、以男子精进、以男子勇猛所应得的,未得到它之前,精进不会停止』。诸比库,对于有信的弟子,在导师的教诫中深入而行时,可期待两种果之一——在现法中究竟智,或若有余依则不来。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库满意、欢喜世尊所说。

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ. · 基德阿基利经完第十

Bhikkhuvaggo niṭṭhito dutiyo. · 比库品完第二

Tassuddānaṃ –

其摄颂——

Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;

「象、拉胡喇、常恒世间,马卢咖子与名为跋达利;」

Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.

小的、中的、大的,一起请求,名为那喇咖、拉尼基答、阿基利。