5. Saḷāyatanavaggo5. 六处品

192 段 · CSCD 巴利原典

1. Anāthapiṇḍikovādasuttaṃ1. 教诫给孤独经

§383

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti.

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。尔时,给孤独长者正患病、痛苦、重病。于是,给孤独长者对某人说:「来吧,你这个人,你去世尊那里;去到之后,以我的名义用头礼敬世尊的足:『尊者,给孤独长者正患病、痛苦、重病。他用头礼敬世尊的足。』你去具寿沙利子那里;去到之后,以我的名义用头礼敬具寿沙利子的足:『尊者,给孤独长者正患病、痛苦、重病。他用头礼敬具寿沙利子的足。』并且这样说:『尊者,请具寿沙利子出于悲悯,前往给孤独长者的住所。』」

‘‘Evaṃ, bhante’’ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’’ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – ‘‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

「是的,尊者。」那人应诺给孤独长者后,去到世尊那里;去到之后,礼敬世尊,坐在一边。坐在一边的那人对世尊这样说:「尊者,给孤独长者正患病、痛苦、重病。他用头礼敬世尊的足。」然后去到具寿沙利子那里;去到之后,礼敬具寿沙利子,坐在一边。坐在一边的那人对具寿沙利子这样说:「尊者,给孤独长者正患病、痛苦、重病。他用头礼敬具寿沙利子的足;并且这样说:『尊者,请具寿沙利子出于悲悯,前往给孤独长者的住所。』」具寿沙利子以沉默同意了。

§384

Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti?

于是,具寿沙利子穿好衣,拿着钵与衣,以具寿阿难为随行比库,前往给孤独长者的住所;去到之后,坐在已设的座位上。坐下后,具寿沙利子对给孤独长者这样说:「长者,你可忍受吗?你可维持吗?你的苦受是在减退而不是在增长吗?减退的迹象可知,而不是增长吗?」

‘‘Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya ; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti . Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ, samparitāpeyyuṃ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

「尊者沙利子,我不可忍受,不可维持。我的强烈苦受在增长而不是在减退;增长的迹象可知,而不是减退。尊者沙利子,犹如有力的男子用锋利的刀尖刺入头顶;同样地,尊者沙利子,强烈的风在我头中冲击。尊者沙利子,我不可忍受,不可维持。我的强烈苦受在增长而不是在减退;增长的迹象可知,而不是减退。尊者沙利子,犹如有力的男子用坚固的皮带紧缚头部;同样地,尊者沙利子,我头部有强烈的头痛。尊者沙利子,我不可忍受,不可维持。我的强烈苦受在增长而不是在减退;增长的迹象可知,而不是减退。尊者沙利子,犹如熟练的屠牛者或屠牛者的弟子用锋利的屠牛刀剖开腹部;同样地,尊者沙利子,强烈的风在剖开我的腹部。尊者沙利子,我不可忍受,不可维持。我的强烈苦受在增长而不是在减退;增长的迹象可知,而不是减退。尊者沙利子,犹如两个有力的男子抓住较弱男子的两臂,在炭火坑上烧烤、遍烧烤;同样地,尊者沙利子,我身体中有强烈的热恼。尊者沙利子,我不可忍受,不可维持。我的强烈苦受在增长而不是在减退;增长的迹象可知,而不是减退。」

§385

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,长者,你应当这样学:『我将不执取眼,我将不会有依眼的识。』长者,你应当这样学。

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaṃ upādiyissāmi, na ca me sotanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ghānaṃ upādiyissāmi, na ca me ghānanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na jivhaṃ upādiyissāmi, na ca me jivhānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na manaṃ upādiyissāmi, na ca me manonissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,长者,你应当这样学:『我将不执取耳,我将不会有依耳的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取鼻,我将不会有依鼻的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取舌,我将不会有依舌的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取身,我将不会有依身的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取意,我将不会有依意的识。』长者,你应当这样学。

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na saddaṃ upādiyissāmi…pe… na gandhaṃ upādiyissāmi… na rasaṃ upādiyissāmi… na phoṭṭhabbaṃ upādiyissāmi… na dhammaṃ upādiyissāmi na ca me dhammanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,长者,你应当这样学:『我将不执取色,我将不会有依色的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取声……我将不执取香……我将不执取味……我将不执取触……我将不执取法,我将不会有依法的识。』长者,你应当这样学。

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuviññāṇaṃ upādiyissāmi, na ca me cakkhuviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaviññāṇaṃ upādiyissāmi… na ghānaviññāṇaṃ upādiyissāmi… na jivhāviññāṇaṃ upādiyissāmi… na kāyaviññāṇaṃ upādiyissāmi… na manoviññāṇaṃ upādiyissāmi na ca me manoviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,长者,你应当这样学:『我将不执取眼识,我将不会有依眼识的识。』长者,你应当这样学。因此,长者,你应当这样学:『我将不执取耳识……我将不执取鼻识……我将不执取舌识……我将不执取身识……我将不执取意识,我将不会有依意识的识。』长者,你应当这样学。

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassaṃ upādiyissāmi, na ca me cakkhusamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassaṃ upādiyissāmi… na ghānasamphassaṃ upādiyissāmi… na jivhāsamphassaṃ upādiyissāmi… na kāyasamphassaṃ upādiyissāmi… na manosamphassaṃ upādiyissāmi, na ca me manosamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,居士,你应当这样学习——『我将不执取眼触,我的依眼触而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取耳触……我将不执取鼻触……我将不执取舌触……我将不执取身触……我将不执取意触,我的依意触而有的识将不存在』。居士,你确实应当这样学习。」

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassajaṃ vedanaṃ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te , gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassajaṃ vedanaṃ upādiyissāmi… na ghānasamphassajaṃ vedanaṃ upādiyissāmi… na jivhāsamphassajaṃ vedanaṃ upādiyissāmi… na kāyasamphassajaṃ vedanaṃ upādiyissāmi… na manosamphassajaṃ vedanaṃ upādiyissāmi, na ca me manosamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,居士,你应当这样学习——『我将不执取眼触所生的受,我的依眼触所生受而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取耳触所生的受……我将不执取鼻触所生的受……我将不执取舌触所生的受……我将不执取身触所生的受……我将不执取意触所生的受,我的依意触所生受而有的识将不存在』。居士,你确实应当这样学习。」

§386

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na pathavīdhātuṃ upādiyissāmi, na ca me pathavīdhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na āpodhātuṃ upādiyissāmi… na tejodhātuṃ upādiyissāmi… na vāyodhātuṃ upādiyissāmi… na ākāsadhātuṃ upādiyissāmi… na viññāṇadhātuṃ upādiyissāmi, na ca me viññāṇadhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,居士,你应当这样学习——『我将不执取地界,我的依地界而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取水界……我将不执取火界……我将不执取风界……我将不执取空界……我将不执取识界,我的依识界而有的识将不存在』。居士,你确实应当这样学习。」

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na vedanaṃ upādiyissāmi… na saññaṃ upādiyissāmi… na saṅkhāre upādiyissāmi… na viññāṇaṃ upādiyissāmi, na ca me viññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,居士,你应当这样学习——『我将不执取色,我的依色而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取受……我将不执取想……我将不执取诸行……我将不执取识,我的依识而有的识将不存在』。居士,你确实应当这样学习。」

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ākāsānañcāyatanaṃ upādiyissāmi , na ca me ākāsānañcāyatananissitaṃ viññāṇaṃ bhavissatī’ti . Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na viññāṇañcāyatanaṃ upādiyissāmi… na ākiñcaññāyatanaṃ upādiyissāmi… na nevasaññānāsaññāyatanaṃ upādiyissāmi na ca me nevasaññānāsaññāyatananissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

「因此,居士,你应当这样学习——『我将不执取空无边处,我的依空无边处而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取识无边处……我将不执取无所有处……我将不执取非想非非想处,我的依非想非非想处而有的识将不存在』。居士,你确实应当这样学习。」

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na idhalokaṃ upādiyissāmi, na ca me idhalokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na paralokaṃ upādiyissāmi, na ca me paralokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘yampi me diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anupariyesitaṃ anucaritaṃ manasā tampi na upādiyissāmi, na ca me taṃnissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabba’’nti.

「因此,居士,你应当这样学习——『我将不执取此世,我的依此世而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『我将不执取他世,我的依他世而有的识将不存在』。居士,你确实应当这样学习。因此,居士,你应当这样学习——『凡我所见、所闻、所觉、所识、所得、所寻求、所遍寻求、以意所随行的,我也将不执取那个,我的依那个而有的识将不存在』。居士,你确实应当这样学习。」

§387

Evaṃ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘olīyasi kho tvaṃ, gahapati, saṃsīdasi kho tvaṃ, gahapatī’’ti? ‘‘Nāhaṃ, bhante ānanda, olīyāmi, napi saṃsīdāmi; api ca me dīgharattaṃ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā’’ti. ‘‘Na kho, gahapati, gihīnaṃ odātavasanānaṃ evarūpī dhammī kathā paṭibhāti; pabbajitānaṃ kho, gahapati, evarūpī dhammī kathā paṭibhātī’’ti. ‘‘Tena hi, bhante sāriputta, gihīnampi odātavasanānaṃ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro’’ti.

如是所说时,阿那他宾地咖居士哭泣,流下眼泪。于是,具寿阿难对阿那他宾地咖居士这样说:「居士,你退缩了吗?居士,你沮丧了吗?」「尊者阿难,我没有退缩,也没有沮丧;但是我长久以来亲近导师和值得尊敬的诸比库,却从未听闻过这样的法说。」「居士,这样的法说不会对在家白衣者显现;居士,这样的法说会对出家者显现。」「那么,尊者沙利子,愿这样的法说也对在家白衣者显现。尊者,确实有少垢尘的善男子,因为不听闻法而衰退;他们将会成为法的了知者。」

Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṃ gahapatiṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande , kālamakāsi tusitaṃ kāyaṃ upapajji. Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṃ gāthāhi ajjhabhāsi –

于是,具寿沙利子和具寿阿难以此教诫教诫阿那他宾地咖居士后,起座离去。于是,阿那他宾地咖居士在具寿沙利子和具寿阿难离去不久后,命终了,投生到兜率天身。于是,阿那他宾地咖天子在深夜时分,以殊胜的容色照亮整个揭德林后,去到世尊那里;到了之后,礼敬世尊,站立在一边。站立在一边的阿那他宾地咖天子以偈颂对世尊说——

‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

「这揭德林,为仙人众所亲近;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

为法王所住,生起我的喜悦。

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

「业、明与法,戒、最上命,

Etena maccā sujjhanti, na gottena dhanena vā.

依此诸人清净,非依种姓或财富。

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

「因此,有慧之人,见自己之利益,

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

如理思择法,如此于彼处清净。

‘‘Sāriputtova paññāya, sīlena upasamena;

「沙利子以慧、以戒、以寂静,

Yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti.

即使已到彼岸的比库,至多也只是这样。」

Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto – ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

阿那他宾地咖天子说了此。导师认可了。于是,阿那他宾地咖天子(知道)「导师认可我了」,礼敬世尊,作右绕后,就在那里消失了。

§388

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so devaputto maṃ gāthāhi ajjhabhāsi –

于是,世尊在那夜过后,召唤诸比库:「诸比库!今夜,某位天子在夜深时,以殊胜的容色照亮整个揭德林后,来到我这里;来到后,礼敬我,站立在一旁。站立在一旁的那位天子以偈颂对我说:

‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

「这确实是揭德林,为仙人僧团所亲近;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

为法王所住,生起我的喜悦。

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

业、明与法,戒、最上的生活;

Etena maccā sujjhanti, na gottena dhanena vā.

凡人以此而清净,非以种姓或财富。

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

因此,有智慧的人,见到自己的利益;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

应如理地审察法,如此在那里得清净。」

‘‘Sāriputtova paññāya, sīlena upasamena;

「沙利子以慧、以戒、以寂静，

Yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti.

即使是已到彼岸的比库，也只能达到这个程度。」

‘‘Idamavoca , bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

「诸比库!那位天子说了这些。他说:『导师认可我』,向我礼敬后,作右绕,就在那里消失了。」

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī’’ti. ‘‘Sādhu, sādhu, ānanda! Yāvatakaṃ kho, ānanda, takkāya pattabbaṃ, anuppattaṃ taṃ tayā. Anāthapiṇḍiko so, ānanda, devaputto’’ti.

如是所说时,具寿阿难对世尊如此说道:「尊者!那位确实应该是阿那他宾地咖天子。尊者!阿那他宾地咖居士对具寿沙利子极为净信。」「善哉,善哉,阿难!阿难!凡是以推理所能达到的,你已达到了。阿难!那位就是阿那他宾地咖天子。」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这些。具寿阿难心满意足,欢喜世尊所说。

Anāthapiṇḍikovādasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 教诫给孤独经完,第一

2. Channovādasuttaṃ2. 教诫阐那经

§389

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – ‘‘āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

如是我闻:一时,世尊住在王舍城竹林咖兰达咖尼瓦巴。尔时,具寿沙利子、具寿马哈准达、具寿阐那住在灵鹫山。尔时,具寿阐那生病,痛苦,重病。那时,具寿沙利子在傍晚时从独坐中起来,去到具寿马哈准达那里;到了之后,对具寿马哈准达如此说道:「来吧,准达学友!我们去具寿阐那那里探望病人。」「是的,学友!」具寿马哈准达回答具寿沙利子。

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā channena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – ‘‘kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti?

那时,具寿沙利子和具寿马哈准达去到具寿阐那那里;到了之后,与具寿阐那互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下后,具寿沙利子对具寿阐那如此说道:「阐那学友!你能忍受吗?能维持吗?你的苦受是否在减退而不增长?是否显现减退而不显现增长?」

‘‘Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi , āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvita’’nti.

「沙利子学友!我不能忍受,不能维持。我的强烈苦受在增长而不减退;显现增长而不显现减退。沙利子学友!犹如有力的男子用锐利的刀尖刺入头顶;同样地,沙利子学友!极强的风在我头中冲击。沙利子学友!我不能忍受,不能维持。我的强烈苦受在增长而不减退;显现增长而不显现减退。沙利子学友!犹如有力的男子用坚固的皮带紧束头部;同样地,沙利子学友!我头部有极强的头痛。沙利子学友!我不能忍受,不能维持。我的强烈苦受在增长而不减退;显现增长而不显现减退。沙利子学友!犹如熟练的屠牛者或屠牛者的弟子用锐利的屠刀剖开腹部;同样地,沙利子学友!极强的风在剖开我的腹部。沙利子学友!我不能忍受,不能维持。我的强烈苦受在增长而不减退;显现增长而不显现减退。沙利子学友!犹如两位有力的男子抓住较弱男子的两臂,在炭火坑上烧烤、遍烤;同样地,沙利子学友!我身体有极强的热恼。沙利子学友!我不能忍受,不能维持。我的强烈苦受在增长而不减退;显现增长而不显现减退。沙利子学友!我将用刀,我不希求生命。」

§390

‘‘Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā’’ti.

「具寿阐那不要持刀!具寿阐那应当延续生命!我们希望具寿阐那延续生命。如果具寿阐那没有适当的食物,我将为具寿阐那寻找适当的食物。如果具寿阐那没有适当的药物,我将为具寿阐那寻找适当的药物。如果具寿阐那没有适当的侍者,我将须跋具寿阐那。具寿阐那不要持刀!具寿阐那应当延续生命!我们希望具寿阐那延续生命。」

‘‘Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta , pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena. ‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti evametaṃ , āvuso sāriputta, dhārehī’’ti. ‘‘Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso sāriputta, sutvā vedissāmī’’ti.

「贤友沙利子!我并非没有适当的食物;我并非没有适当的药物;我并非没有适当的侍者;然而,贤友沙利子!我长久以来须跋导师,只以令人喜悦的方式,而非不令人喜悦的方式。贤友沙利子!这确实是弟子应当做的,即应当只以令人喜悦的方式须跋导师,而非不令人喜悦的方式。『比库阐那将无过失地持刀』,贤友沙利子!你应当如此忆持。」「我们想问具寿阐那某些事,如果具寿阐那给予回答问题的机会。」「贤友沙利子!请问,听后我将知道。」

§391

‘‘Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi? Sotaṃ, āvuso channa, sotaviññāṇaṃ…pe… ghānaṃ, āvuso channa, ghānaviññāṇaṃ… jivhaṃ, āvuso channa, jivhāviññāṇaṃ … kāyaṃ, āvuso channa, kāyaviññāṇaṃ… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

「贤友阐那!你是否随观眼、眼识、眼识所识知的诸法为『这是我的,这我是,这是我的我』?贤友阐那!你是否随观耳、耳识……贤友阐那!你是否随观鼻、鼻识……贤友阐那!你是否随观舌、舌识……贤友阐那!你是否随观身、身识……贤友阐那!你是否随观意、意识、意识所识知的诸法为『这是我的,这我是,这是我的我』?」

‘‘Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotaṃ, āvuso sāriputta…pe… ghānaṃ, āvuso sāriputta… jivhaṃ, āvuso sāriputta… kāyaṃ, āvuso sāriputta… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

「贤友沙利子!我随观眼、眼识、眼识所识知的诸法为『这不是我的,这我不是,这不是我的我』。贤友沙利子!我随观耳……贤友沙利子!我随观鼻……贤友沙利子!我随观舌……贤友沙利子!我随观身……贤友沙利子!我随观意、意识、意识所识知的诸法为『这不是我的,这我不是,这不是我的我』。」

§392

‘‘Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi? Sotasmiṃ, āvuso channa, sotaviññāṇe … ghānasmiṃ, āvuso channa, ghānaviññāṇe… jivhāya, āvuso channa, jivhāviññāṇe… kāyasmiṃ, āvuso channa, kāyaviññāṇe… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

「贤友阐那!在眼、眼识、眼识所识知的诸法中,见到什么、证知什么,你随观眼、眼识、眼识所识知的诸法为『这不是我的,这我不是,这不是我的我』?贤友阐那!在耳、耳识……贤友阐那!在鼻、鼻识……贤友阐那!在舌、舌识……贤友阐那!在身、身识……贤友阐那!在意、意识、意识所识知的诸法中,见到什么、证知什么,你随观意、意识、意识所识知的诸法为『这不是我的,这我不是,这不是我的我』?」

‘‘Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotasmiṃ, āvuso sāriputta, sotaviññāṇe… ghānasmiṃ, āvuso sāriputta, ghānaviññāṇe… jivhāya, āvuso sāriputta, jivhāviññāṇe… kāyasmiṃ, āvuso sāriputta, kāyaviññāṇe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññā manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

「贤友沙利子!在眼、眼识、眼识所识知的诸法中,见到灭、证知灭,我随观眼、眼识、眼识所识知的诸法为『这不是我的,这我不是,这不是我的我』。贤友沙利子!在耳、耳识……贤友沙利子!在鼻、鼻识……贤友沙利子!在舌、舌识……贤友沙利子!在身、身识……贤友沙利子!在意、意识、意识所识知的诸法中,见到灭、证知灭,我随观意、意识、意识所识知的诸法为『这不是我的,这我不是,这不是我的我』。」

§393

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – ‘‘tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ , niccakappaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’’ti. Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.

如是说已,具寿马哈准达对具寿阐那说此:「因此,贤友阐那!这也是彼世尊的教诫,应当常常作意:『对于依者有动摇,对于无依者没有动摇。动摇不存在时有轻安,轻安存在时没有倾向。倾向不存在时没有来去。来去不存在时没有死生。死生不存在时既不在此处,也不在彼处,也不在两者之间。这就是苦的终结。』」于是,具寿沙利子和具寿马哈准达以此教诫教诫具寿阐那后,从座起立离去。

§394

Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṃ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā’’ti? ‘‘Atthi, bhante, pubbajiraṃ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī’’ti. ‘‘Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Nāhaṃ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ ‘saupavajjo’ti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjo channo bhikkhu satthaṃ āharesī’ti evametaṃ, sāriputta, dhārehī’’ti.

于是,具寿阐那在具寿沙利子和具寿马哈准达离去不久后持刀。于是,具寿沙利子前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿沙利子对世尊说此:「尊者!具寿阐那已持刀。他的趣向如何?来世如何?」「沙利子!阐那比库不是当面宣说无过失了吗?」「尊者!有一个名叫布巴基喇的瓦基村。在那里有具寿阐那的朋友家族、亲密家族、有过失家族。」「沙利子!确实有这些阐那比库的朋友家族、亲密家族、有过失家族。沙利子!我不因此说『有过失』。沙利子!凡舍弃此身而执取另一身者,我说他『有过失』。阐那比库没有那个。『比库阐那无过失地持刀』,沙利子!你应当如此忆持。」

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

世尊说了这些。具寿沙利子心满意足,欢喜世尊所说。

Channovādasuttaṃ niṭṭhitaṃ dutiyaṃ. · 教诫阐那经完,第二

3. Puṇṇovādasuttaṃ3. 教诫布那经

§395

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā puṇṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – ‘‘sādhu maṃ, bhante, bhagavā saṃkhittena ovādena ovadatu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā puṇṇo bhagavato paccassosi. Bhagavā etadavoca –

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。那时,具寿本那于傍晚时从独坐中起来,去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的具寿本那对世尊这样说:「尊者,请世尊简要地教诫我,我听闻世尊之法后,将独自远离、不放逸、热诚、自励而住。」「那么,本那,你听!你要善作意!我将说。」「是的,尊者。」具寿本那回答世尊。世尊这样说:

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

「本那,有眼识所识之色,是可喜的、可爱的、合意的、可爱样的、伴随着欲的、能引起染着的。如果比库欢喜它、欢迎它、持续执取它,当他欢喜它、欢迎它、持续执取它时,欢喜就生起。本那,我说:『由欢喜之集而有苦之集。』

‘‘Santi kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

「本那,有耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触……意识所识之法,是可喜的、可爱的、合意的、可爱样的、伴随着欲的、能引起染着的。如果比库欢喜它、欢迎它、持续执取它,当他欢喜它、欢迎它、持续执取它时,欢喜就生起。本那,我说:『由欢喜之集而有苦之集。』

‘‘Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

「本那,有眼识所识之色,是可喜的、可爱的、合意的、可爱样的、伴随着欲的、能引起染着的。如果比库不欢喜它、不欢迎它、不持续执取它,当他不欢喜它、不欢迎它、不持续执取它时,欢喜就灭尽。本那,我说:『由欢喜之灭而有苦之灭。』

‘‘Santi ca kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

「本那,有耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触……意识所识之法,是可喜的、可爱的、合意的、可爱样的、伴随着欲的、能引起染着的。如果比库不欢喜它、不欢迎它、不持续执取它,当他不欢喜它、不欢迎它、不持续执取它时,欢喜就灭尽。本那,我说:『由欢喜之灭而有苦之灭。』

‘‘Iminā ca tvaṃ puṇṇa, mayā saṃkhittena ovādena ovadito katarasmiṃ janapade viharissasī’’ti? ‘‘Imināhaṃ, bhante, bhagavatā saṃkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti.

「本那,你被我以这简要的教诫所教诫后,将住在哪个地方呢?」「尊者,我被世尊以这简要的教诫所教诫后,有一个名叫苏那巴兰答的地方,我将住在那里。」

§396

‘‘Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti. Evamettha , bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「本那,苏那巴兰答的人们是粗暴的;本那,苏那巴兰答的人们是粗鲁的。本那,如果苏那巴兰答的人们辱骂你、诽谤你,本那,在那里你将如何呢?」「尊者,如果苏那巴兰答的人们辱骂我、诽谤我,在那里我将这样想:『这些苏那巴兰答的人们真是善良的,这些苏那巴兰答的人们真是极善良的,因为他们不用手打我。』世尊,在那里将是这样;善逝,在那里将是这样。」

‘‘Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「但是,布那,如果苏那巴兰答的人们用手打击你,那么,布那,在那里你将如何?」「尊者,如果苏那巴兰答的人们用手打击我,在那里我将如此:『这些苏那巴兰答的人们真是善良,这些苏那巴兰答的人们真是极善良,因为他们不用土块打击我。』世尊,在那里将如此;善逝,在那里将如此。」

‘‘Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「但是,布那,如果苏那巴兰答的人们用土块打击你,那么,布那,在那里你将如何?」「尊者,如果苏那巴兰答的人们用土块打击我,在那里我将如此:『这些苏那巴兰答的人们真是善良,这些苏那巴兰答的人们真是极善良,因为他们不用棍棒打击我。』世尊,在那里将如此;善逝,在那里将如此。」

‘‘Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「但是,布那,如果苏那巴兰答的人们用棍棒打击你,那么,布那,在那里你将如何?」「尊者,如果苏那巴兰答的人们用棍棒打击我,在那里我将如此:『这些苏那巴兰答的人们真是善良,这些苏那巴兰答的人们真是极善良,因为他们不用刀剑打击我。』世尊,在那里将如此;善逝,在那里将如此。」

‘‘Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「但是,布那,如果苏那巴兰答的人们用刀剑打击你,那么,布那,在那里你将如何?」「尊者,如果苏那巴兰答的人们用刀剑打击我,在那里我将如此:『这些苏那巴兰答的人们真是善良,这些苏那巴兰答的人们真是极善良,因为他们不用利刃夺取我的生命。』世尊,在那里将如此;善逝,在那里将如此。」

‘‘Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī’’ti? ‘‘Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṃ bhavissati – ‘santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Taṃ me idaṃ apariyiṭṭhaṃyeva satthahārakaṃ laddha’nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti. ‘‘Sādhu, sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharituṃ. Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī’’ti.

「但是,布那,如果苏那巴兰答的人们用利刃夺取你的生命,那么,布那,在那里你将如何?」「尊者,如果苏那巴兰答的人们用利刃夺取我的生命,在那里我将如此:『确实有世尊的诸弟子,对身与命感到厌恶、羞耻、嫌恶,寻求持刀者。我这不经寻求就得到持刀者。』世尊,在那里将如此;善逝,在那里将如此。」「善哉,善哉,布那!你具备这样的调伏与寂止,布那,你能够住在苏那巴兰答地区。布那,现在你认为是时候了。」

§397

Atha kho āyasmā puṇṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi , tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi. Atha kho āyasmā puṇṇo aparena samayena parinibbāyi.

于是,具寿布那欢喜、随喜世尊所说,从座而起,礼敬世尊,作右绕后,收拾住处,拿起钵与衣,向苏那巴兰答地区出发游行。次第游行,抵达苏那巴兰答地区。在那里,具寿布那住在苏那巴兰答地区。于是,具寿布那在那雨季期间使大约五百近事男证得,在那雨季期间使大约五百近事女证得,在那雨季期间证得三明。于是,具寿布那在其后的时候般涅槃了。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭhesi. Parinibbuto, bhikkhave, puṇṇo kulaputto’’ti.

于是,众多比库去到世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊如此说:「尊者,那位名叫布那的善男子,被世尊以简略的教诫教诫后,他已命终。他的去处如何,来世如何?」「诸比库,善男子布那是贤智者,他随法而行法,不因法而恼害我。诸比库,善男子布那已般涅槃。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库心满意足,欢喜世尊所说。

Puṇṇovādasuttaṃ niṭṭhitaṃ tatiyaṃ. · 教诫布那经完,第三

4. Nandakovādasuttaṃ4. 教诫难德咖经

§398

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca – ‘‘ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ katha’’nti .

如是我闻——一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。那时,摩诃巴阇波提果德弥与大约五百位比库尼一起,前往世尊所在之处;抵达后,礼敬世尊,站立在一旁。站立在一旁的摩诃巴阇波提果德弥对世尊如此说道——「尊者,请世尊教诫比库尼们;尊者,请世尊教导比库尼们;尊者,请世尊为比库尼们作法的开示。」

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā’’ti? ‘‘Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā’’ti.

那时,诸长老比库们轮流教诫比库尼们。具寿难陀咖不愿意轮流教诫比库尼们。那时,世尊对具寿阿难陀说道——「阿难陀,今天轮到谁轮流教诫比库尼们?」「尊者,所有人都已轮流教诫比库尼们了。尊者,这位具寿难陀咖不愿意轮流教诫比库尼们。」

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ katha’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi – ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi – ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti? ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī’’ti.

那时,世尊对具寿难陀咖说道——「难陀咖,你教诫比库尼们;难陀咖,你教导比库尼们;婆罗门,你为比库尼们作法的开示。」「是的,尊者。」具寿难陀咖应诺世尊后,在上午时分穿好衣,拿着钵与衣,进入沙瓦提城托钵。在沙瓦提城托钵后,食后从施食处返回,带着一位同伴,前往王园。那些比库尼们从远处看见具寿难陀咖前来。看见后,她们准备了座位,并放置了洗足水。具寿难陀咖坐在所准备的座位上。坐下后,洗了脚。那些比库尼们也礼敬具寿难陀咖后,坐在一旁。坐在一旁的那些比库尼们,具寿难陀咖对她们如此说道——「姊妹们,这将是问答式的谈话。在那里,了知的应该说『我们了知』,不了知的应该说『我们不了知』。或者,若有疑惑或犹豫,应该就此向我提问——『尊者,这是什么意思?这有什么义理?』」「尊者,仅仅因为尊者难陀咖允许我们提问,我们就对尊者难陀咖感到满意与欢喜了。」

§399

‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘kāyo nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’… ‘‘mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ , kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「姊妹们,你们认为如何,眼是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「姊妹们,你们认为如何,耳是常的还是无常的?」「无常的,尊者……」「鼻是常的还是无常的?」「无常的,尊者……」「舌是常的还是无常的?」「无常的,尊者……」「身是常的还是无常的?」「无常的,尊者……」「意是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「那是什么原因?」「尊者,我们早已以如实的正慧善见——『如此,这六内处是无常的。』」「善哉,善哉,姊妹们!姊妹们,对于以如实的正慧见的圣弟子,确实是如此。」

§400

‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘phoṭṭhabbā niccā vā aniccā vā’’ti? ‘‘Aniccā , bhante’’… ‘‘dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti . ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「姊妹们,你们认为如何,诸色是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「姊妹们,你们认为如何,诸声是常的还是无常的?」「无常的,尊者……」「诸香是常的还是无常的?」「无常的,尊者……」「诸味是常的还是无常的?」「无常的,尊者……」「诸触是常的还是无常的?」「无常的,尊者……」「诸法是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「那是什么原因?」「尊者,我们早已以如实的正慧善见——『如此,这六外处是无常的。』」「善哉,善哉,姊妹们!姊妹们,对于以如实的正慧见的圣弟子,确实是如此。」

§401

‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti’’? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「姊妹们,你们认为如何,眼识是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「姊妹们,你们认为如何,耳识是常的还是无常的?」「无常的,尊者……」「鼻识是常的还是无常的?」「无常的,尊者……」「舌识是常的还是无常的?」「无常的,尊者……」「身识是常的还是无常的?」「无常的,尊者……」「意识是常的还是无常的?」「无常的,尊者。」「那无常的是苦的还是乐的?」「苦的,尊者。」「那无常的、苦的、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「那是什么原因?」「尊者,我们早已以如实的正慧善见——『如此,这六识身是无常的。』」「善哉,善哉,姊妹们!姊妹们,对于以如实的正慧见的圣弟子,确实是如此。」

§402

‘‘Seyyathāpi , bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā ; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「姊妹们,譬如油灯在燃烧时,油也是无常的、变易法,灯芯也是无常的、变易法,火焰也是无常的、变易法,光明也是无常的、变易法。姊妹们,若有人如此说——『那油灯在燃烧时,油也是无常的、变易法,灯芯也是无常的、变易法,火焰也是无常的、变易法;但它的光明是常的、恒的、永恒的、不变易法』,姊妹们,如此说的人,是正确地说吗?」「不是,尊者。」「那是什么原因?」「尊者,因为那油灯在燃烧时,油也是无常的、变易法,灯芯也是无常的、变易法,火焰也是无常的、变易法;更何况它的光明是无常的、变易法。」「姊妹们,同样地,若有人如此说——『这六内处是无常的;但缘这六内处所感受的乐或苦或不苦不乐,那是常的、恒的、永恒的、不变易法』,姊妹们,如此说的人,是正确地说吗?」「不是,尊者。」「那是什么原因?」「尊者,缘各各的缘,各各的受生起。随着各各的缘的灭,各各的受灭。」「善哉,善哉,姊妹们!姊妹们,对于以如实的正慧见的圣弟子,确实是如此。」

§403

‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā . Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「姊妹们,譬如有一棵大树站立着,有坚实的心材,根也是无常的、变易法,树干也是无常的、变易法,枝叶也是无常的、变易法,树荫也是无常的、变易法。姊妹们,若有人如此说——『那棵大树站立着,有坚实的心材,根也是无常的、变易法,树干也是无常的、变易法,枝叶也是无常的、变易法;但它的树荫是常的、恒的、永恒的、不变易法』,姊妹们,如此说的人,是正确地说吗?」「不是,尊者。」「那是什么原因?」「尊者,因为那棵大树站立着,有坚实的心材,根也是无常的、变易法,树干也是无常的、变易法,枝叶也是无常的、变易法;更何况它的树荫是无常的、变易法。」「姊妹们,同样地,若有人如此说——『这六外处是无常的。但缘这六外处所感受的乐或苦或不苦不乐,那是常的、恒的、永恒的、不变易法』,姊妹们,如此说的人,是正确地说吗?」「不是,尊者。」「那是什么原因?」「尊者,缘各各的缘,各各的受生起。随着各各的缘的灭,各各的受灭。」「善哉,善哉,姊妹们!姊妹们,对于以如实的正慧见的圣弟子,确实是如此。」

§404

‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā’’ti.

「诸姊妹,譬如熟练的屠牛者或屠牛者的弟子,杀了母牛后,用锋利的屠牛刀剖开母牛,不伤内部的肉体,不伤外部的皮体。凡在那里面的筋膜、筋腱、连结,他就用那锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后,剥离外部的皮体,再用那皮覆盖那母牛,如此说:『这母牛仍然与这皮相连』,诸姊妹,如此说者,他是正说吗?」「不然,尊者。」「那是什么原因?」「尊者,那熟练的屠牛者或屠牛者的弟子,杀了母牛后,用锋利的屠牛刀剖开母牛,不伤内部的肉体,不伤外部的皮体。凡在那里面的筋膜、筋腱、连结,他就用那锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后,剥离外部的皮体,再用那皮覆盖那母牛,即使他如此说:『这母牛仍然与这皮相连』,然而那母牛已与那皮分离。」

‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

「诸姊妹,我作此譬喻是为了使义理得以了知。这里的义理是这样的:诸姊妹,『内部的肉体』,这是六内处的同义语;诸姊妹,『外部的皮体』,这是六外处的同义语;诸姊妹,『筋膜、筋腱、连结』,这是喜贪的同义语;诸姊妹,『锋利的屠牛刀』,这是圣慧的同义语,这圣慧切断、剖开、完全剖开、彻底剖开烦恼、结缚、束缚。」

§405

‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

「诸姊妹,有此七觉支,由于修习它们、多修习它们,比库以诸漏尽,于现法自己以证智作证后,证得无漏的心解脱、慧解脱后而住。哪七种?诸姊妹,这里,比库修习依止远离、依止离贪、依止灭、转向舍遣的念觉支,修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依止远离、依止离贪、依止灭、转向舍遣的舍觉支。诸姊妹,这七觉支,由于修习它们、多修习它们,比库以诸漏尽,于现法自己以证智作证后,证得无漏的心解脱、慧解脱后而住。」

§406

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – ‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā’’ti.

那时,具寿难达咖以此教诫教诫那些比库尼后,遣散她们:「诸姊妹,去吧,时候到了。」那时,那些比库尼欢喜、随喜具寿难达咖所说后,从座起立,礼敬具寿难达咖,作右绕后,去到世尊处;到了之后,礼敬世尊,站立在一旁。站立在一旁的那些比库尼,世尊对她们说:「诸比库尼,去吧,时候到了。」那时,那些比库尼礼敬世尊,作右绕后离去。那时,世尊在那些比库尼离去不久后,对诸比库说:「诸比库,譬如在那伍波萨他日的第十四日,众人没有疑惑或犹豫:『月亮是缺的还是圆的?』,那时月亮确实是缺的。同样地,诸比库,那些比库尼对难达咖的说法感到满意,但尚未满足其志愿。」

§407

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī’’ti. ‘‘Evaṃ , bhante’’ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti. ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī’’ti.

那时,世尊对具寿难达咖说:「那么,难达咖,你明天也应当以同样的教诫教诫那些比库尼。」「是的,尊者。」具寿难达咖回答世尊。那时,具寿难达咖在那夜过后,上午时分穿好衣,拿着钵与衣,进入沙瓦提城托钵。在沙瓦提城托钵后,食后从施食处返回,与一位同伴去到王园。那些比库尼从远处看见具寿难达咖来。看见后,她们铺设座位,准备洗足水。具寿难达咖坐在所设的座位上。坐下后洗足。那些比库尼也礼敬具寿难达咖后,坐在一旁。坐在一旁的那些比库尼,具寿难达咖对她们说:「诸姊妹,将会有问答的谈论。在那里,了知者应说『我们了知』,不了知者应说『我们不了知』。或者若有疑惑或犹豫,应当就那里问我:『尊者,这是怎样的?这有什么义理?』」「尊者,仅凭这点,我们对尊者难达咖已感到满意、欢喜,因为尊者难达咖允许我们提问。」

§408

‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「诸姊妹,你们认为如何,眼是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常、苦、变易法,适合认为『这是我的,我是这个,这是我的我』吗?」「不然,尊者。」「诸姊妹,你们认为如何,耳是常的还是无常的?」「无常的,尊者……鼻是常的还是无常的?」「无常的,尊者……舌……身……意是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常、苦、变易法,适合认为『这是我的,我是这个,这是我的我』吗?」「不然,尊者。」「那是什么原因?」「尊者,我们先前已以正慧如实善见:『如此这六内处是无常的。』」「善哉!善哉!诸姊妹,诸姊妹,对于以正慧如实见的圣弟子,确实是这样的。」

§409

‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… phoṭṭhabbā niccā vā aniccā vā’’ti ? ‘‘Aniccā, bhante… dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「诸姊妹,你们认为如何,诸色是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常、苦、变易法,适合认为『这是我的,我是这个,这是我的我』吗?」「不然,尊者。」「诸姊妹,你们认为如何,诸声是常的还是无常的?」「无常的,尊者……诸香是常的还是无常的?」「无常的,尊者……诸味是常的还是无常的?」「无常的,尊者……诸触是常的还是无常的?」「无常的,尊者……诸法是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常、苦、变易法,适合认为『这是我的,我是这个,这是我的我』吗?」「不然,尊者。」「那是什么原因?」「尊者,我们先前已以正慧如实善见:『如此这六外处是无常的。』」「善哉!善哉!诸姊妹,诸姊妹,对于以正慧如实见的圣弟子,确实是这样的。」

§410

‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「诸姊妹,你们认为如何,眼识是常的还是无常的?」「无常的,尊者……耳识是常的还是无常的?」「无常的,尊者……鼻识是常的还是无常的?」「无常的,尊者……舌识是常的还是无常的?」「无常的,尊者……身识是常的还是无常的?」「无常的,尊者……意识是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常、苦、变易法,适合认为『这是我的,我是这个,这是我的我』吗?」「不然,尊者。」「那是什么原因?」「尊者,我们先前已以正慧如实善见:『如此这六识身是无常的。』」「善哉!善哉!诸姊妹,诸姊妹,对于以正慧如实见的圣弟子,确实是这样的。」

§411

‘‘Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā ; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「诸姊妹,譬如油灯燃烧时,油也是无常、变易法,灯芯也是无常、变易法,火焰也是无常、变易法,光明也是无常、变易法。诸姊妹,若有人如此说:『那盏油灯燃烧时,油也是无常、变易法,灯芯也是无常、变易法,火焰也是无常、变易法;但其光明是常、恒、永恒、不变易法』,诸姊妹,如此说者,他说得正确吗?」「不然,尊者。」「那是什么原因?」「尊者,因为那盏油灯燃烧时,油也是无常、变易法,灯芯也是无常、变易法,火焰也是无常、变易法;何况其光明是无常、变易法。」「诸姊妹,同样地,若有人如此说:『这六内处是无常的。但缘六内处所感受的乐或苦或不苦不乐是常、恒、永恒、不变易法』,诸姊妹,如此说者,他说得正确吗?」「不然,尊者。」「那是什么原因?」「尊者,缘各各缘,各各受生起。由于各各缘的灭,各各受灭。」「善哉!善哉!诸姊妹。诸姊妹,对于以如实正慧见的圣弟子,确实如此。」

§412

‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.

「诸姊妹,譬如有大树立着,有坚实,根也是无常、变易法,树干也是无常、变易法,枝叶也是无常、变易法,树荫也是无常、变易法。诸姊妹,若有人如此说:『那棵立着的有坚实的大树,根也是无常、变易法,树干也是无常、变易法,枝叶也是无常、变易法;但其树荫是常、恒、永恒、不变易法』,诸姊妹,如此说者,他说得正确吗?」「不然,尊者。」「那是什么原因?」「尊者,因为那棵立着的有坚实的大树,根也是无常、变易法,树干也是无常、变易法,枝叶也是无常、变易法;何况其树荫是无常、变易法。」「诸姊妹,同样地,若有人如此说:『这六外处是无常的。但缘外处所感受的乐或苦或不苦不乐是常、恒、永恒、不变易法』,诸姊妹,如此说者,他说得正确吗?」「不然,尊者。」「那是什么原因?」「尊者,缘各各缘,各各受生起。由于各各缘的灭,各各受灭。」「善哉!善哉!诸姊妹。诸姊妹,对于以如实正慧见的圣弟子,确实如此。」

§413

「诸姊妹,譬如熟练的屠牛者或屠牛者的弟子,杀牛后,以锋利的屠牛刀剖牛,不伤内部的肉身,不伤外部的皮身。凡在那里面的筋膜、筋腱、结缚,都以锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后,剥离外部的皮身,再以那皮覆盖那牛,如此说:『这牛仍然与此皮相连』,诸姊妹,如此说者,他说得正确吗?」「不然,尊者。」「那是什么原因?」「尊者,因为那位熟练的屠牛者或屠牛者的弟子,杀牛后,以锋利的屠牛刀剖牛,不伤内部的肉身,不伤外部的皮身。凡在那里面的筋膜、筋腱、结缚,都以锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后,剥离外部的皮身,再以那皮覆盖那牛,即使他如此说:『这牛仍然与此皮相连』,然而那牛已与此皮分离。」

‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ antarā nhāru antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

「诸姊妹,我为了使义明了而作此譬喻,这里的义理是:诸姊妹,『内部的肉身』,这是六内处的同义语;诸姊妹,『外部的皮身』,这是六外处的同义语;诸姊妹,『里面的筋膜、筋腱、结缚』,这是喜贪的同义语;诸姊妹,『锋利的屠牛刀』,这是圣慧的同义语;那圣慧切断、剖开、完全剖开、彻底剖开里面的烦恼、结、缚。」

§414

‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

「诸姊妹,有此七觉支,由于修习、多修习它们,比库以诸漏尽,于现法自己以证智作证,具足住于无漏的心解脱、慧解脱。哪七种?诸姊妹,于此,比库修习依于远离、依于离贪、依于灭、导向舍遣的念觉支。修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依于远离、依于离贪、依于灭、导向舍遣的舍觉支。诸姊妹,这七觉支,由于修习、多修习它们,比库以诸漏尽,于现法自己以证智作证,具足住于无漏的心解脱、慧解脱。」

§415

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā’’ti.

那时,具寿难陀咖以此教诫教诫那些比库尼后,遣散说:「诸姊妹,去吧,时候到了。」那时,那些比库尼欢喜、随喜具寿难陀咖所说,从座起立,礼敬具寿难陀咖,作右绕后,去到世尊处;到达后,礼敬世尊,站立一旁。站立一旁的那些比库尼,世尊对她们说:「诸比库尼,去吧,时候到了。」那时,那些比库尼礼敬世尊,作右绕后离去。那时,世尊在那些比库尼离去不久,对诸比库说:「诸比库,譬如在那伍波萨他日十五日,众人没有疑惑或犹豫:『月亏或月圆?』,而是『月圆』;诸比库,同样地,那些比库尼对难陀咖的说法满意且意愿圆满。诸比库,那五百比库尼中,最后的比库尼是入流者,不堕恶趣法,决定,以正觉为彼岸。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库满意,欢喜世尊所说。

Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ. · 教诫难德咖经完,第四

5. Cūḷarāhulovādasuttaṃ5. 小教诫拉胡喇经

§416

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – ‘‘gaṇhāhi, rāhula, nisīdanaṃ; yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā’’ti . ‘‘Evaṃ, bhante’’ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

如是我闻。一时,世尊住在沙瓦提城揭德林给孤独园。那时,世尊独自远离、隐退时,心中生起如此的寻思:「拉胡喇的解脱成熟法已成熟。我何不进一步教导拉胡喇诸漏尽?」那时,世尊在上午时分着衣、持钵衣,进入沙瓦提城托钵。在沙瓦提城托钵后,食后从钵食返回,对具寿拉胡喇说:「拉胡喇,拿坐具,我们去盲林日中住。」「是的,尊者。」具寿拉胡喇应诺世尊后,拿坐具,随行于世尊之后。

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – ‘‘ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī’’ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

尔时,数千天人跟随世尊——「今日世尊将以更上的诸漏尽来教导具寿拉胡喇」。于是世尊进入盲林,在某棵树下设置的座位上坐下。具寿拉胡喇也礼敬世尊后,在一旁坐下。世尊对坐在一旁的具寿拉胡喇这样说:

§417

‘‘Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante ’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā’’ti ? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.

「拉胡喇,你怎么想:眼是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:诸色是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:眼识是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:眼触是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:凡缘眼触而生起的受所成、想所成、行所成、识所成者,那也是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」

§418

‘‘Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… jivhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… kāyo nicco vā anicco vā’’ti? ‘‘Anicco, bhante…pe… mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ –‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, rāhula, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.

「拉胡喇,你怎么想:耳是常还是无常?」「无常,尊者。」……「鼻是常还是无常?」「无常,尊者。」……「舌是常还是无常?」「无常,尊者。」……「身是常还是无常?」「无常,尊者。」……「意是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:诸法是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:意识是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:意触是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「拉胡喇,你怎么想:凡缘意触而生起的受所成、想所成、行所成、识所成者,那也是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」

§419

‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… , ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「拉胡喇,如此见者,有闻的圣弟子于眼厌离,于诸色厌离,于眼识厌离,于眼触厌离,于凡缘眼触而生起的受所成、想所成、行所成、识所成者也厌离。于耳厌离,于诸声厌离……于鼻厌离,于诸香厌离……于舌厌离,于诸味厌离……于身厌离,于诸触所缘厌离……于意厌离,于诸法厌离,于意识厌离,于意触厌离,于凡缘意触而生起的受所成、想所成、行所成、识所成者也厌离。厌离而离染,因离染而解脱。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。』」

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.

世尊说此。具寿拉胡喇心满意足,欢喜世尊所说。而且,在宣说此分别论时,具寿拉胡喇的心无取着而从诸漏解脱。那数千天人生起了远尘离垢的法眼:「凡任何集法,一切皆是灭法。」

Cūḷarāhulovādasuttaṃ niṭṭhitaṃ pañcamaṃ. · 小教诫拉胡喇经完,第五

6. Chachakkasuttaṃ6. 六六经

§420

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 – ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ – cha chakkāni. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊这样说:「诸比库,我将为你们说法,初善、中善、后善,有义、有文,我将阐明纯一圆满清净的梵行,即:六六法。你们要听,要善作意,我要说了。」「是的,尊者。」那些比库回答世尊。世尊这样说:

‘‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.

「应知六内处,应知六外处,应知六识身,应知六触身,应知六受身,应知六渴爱身。

§421

‘‘‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ , kāyāyatanaṃ, manāyatanaṃ. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ paṭhamaṃ chakkaṃ.

「『应知六内处』——如此已说此。缘于什么而说此?眼处、耳处、鼻处、舌处、身处、意处。『应知六内处』——如此凡已说此者,缘于此而说此。这是第一个六法。

‘‘‘Cha bāhirāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. ‘Cha bāhirāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ dutiyaṃ chakkaṃ.

「应当了知六外处」——如是这已被说。缘于什么而说此?色处、声处、香处、味处、触处、法处。「应当了知六外处」——如是凡被说者,缘于此而说。此为第二个六法。

‘‘‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. ‘Cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ tatiyaṃ chakkaṃ.

「应当了知六识身」——如是这已被说。缘于什么而说此?缘眼与色而生起眼识,缘耳与声而生起耳识,缘鼻与香而生起鼻识,缘舌与味而生起舌识,缘身与触而生起身识,缘意与法而生起意识。「应当了知六识身」——如是凡被说者,缘于此而说。此为第三个六法。

‘‘‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ catutthaṃ chakkaṃ.

「应当了知六触身」——如是这已被说。缘于什么而说此?缘眼与色而生起眼识,三者的会合为触;缘耳与声而生起耳识,三者的会合为触;缘鼻与香而生起鼻识,三者的会合为触;缘舌与味而生起舌识,三者的会合为触;缘身与触而生起身识,三者的会合为触;缘意与法而生起意识,三者的会合为触。「应当了知六触身」——如是凡被说者,缘于此而说。此为第四个六法。

‘‘‘Cha vedanākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā. ‘Cha vedanākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ pañcamaṃ chakkaṃ.

「应当了知六受身」——如是这已被说。缘于什么而说此?缘眼与色而生起眼识,三者的会合为触,以触为缘而有受;缘耳与声而生起耳识,三者的会合为触,以触为缘而有受;缘鼻与香而生起鼻识,三者的会合为触,以触为缘而有受;缘舌与味而生起舌识,三者的会合为触,以触为缘而有受;缘身与触而生起身识,三者的会合为触,以触为缘而有受;缘意与法而生起意识,三者的会合为触,以触为缘而有受。「应当了知六受身」——如是凡被说者,缘于此而说。此为第五个六法。

‘‘‘Cha taṇhākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ… kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. ‘Cha taṇhākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ chaṭṭhaṃ chakkaṃ.

「应当了知六渴爱身」——如是这已被说。缘于什么而说此?缘眼与色而生起眼识,三者的会合为触,以触为缘而有受,以受为缘而有渴爱;缘耳与声而生起耳识……缘鼻与香而生起鼻识……缘舌与味而生起舌识……缘身与触而生起身识……缘意与法而生起意识,三者的会合为触,以触为缘而有受,以受为缘而有渴爱。「应当了知六渴爱身」——如是凡被说者,缘于此而说。此为第六个六法。

§422

‘‘‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhu attā’ti yo vadeyya. Iti cakkhu anattā.

若有人说「眼是我」,这不能成立。眼的生起与灭去是可被了知的。然而,对于生起与灭去可被了知者,他会得出这样的结论:「我的我生起且灭去」。因此,这不能成立——若有人说「眼是我」。如此,眼是无我。

‘‘‘Rūpā attā’ti yo vadeyya taṃ na upapajjati. Rūpānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘rūpā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā.

若有人说「诸色是我」,这不能成立。诸色的生起与灭去是可被了知的。然而,对于生起与灭去可被了知者,他会得出这样的结论:「我的我生起且灭去」。因此,这不能成立——若有人说「诸色是我」。如此,眼是无我,诸色是无我。

‘‘‘Cakkhuviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Cakkhuviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhuviññāṇaṃ attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā.

若有人说「眼识是我」,这不能成立。眼识的生起与灭去是可被了知的。然而,对于生起与灭去可被了知者,他会得出这样的结论:「我的我生起且灭去」。因此,这不能成立——若有人说「眼识是我」。如此,眼是无我,诸色是无我,眼识是无我。

‘‘‘Cakkhusamphasso attā’ti yo vadeyya taṃ na upapajjati. Cakkhusamphassassa uppādopi vayopi paññāyati . Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhusamphasso attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā.

「若有人说『眼触是我』,这不合理。眼触的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『眼触是我』,这不合理。如此,眼是无我,诸色是无我,眼识是无我,眼触是无我。

‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.

「若有人说『受是我』,这不合理。受的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『受是我』,这不合理。如此,眼是无我,诸色是无我,眼识是无我,眼触是无我,受是无我。

‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

「若有人说『渴爱是我』,这不合理。渴爱的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『渴爱是我』,这不合理。如此,眼是无我,诸色是无我,眼识是无我,眼触是无我,受是无我,渴爱是无我。

§423

‘‘‘Sotaṃ attā’ti yo vadeyya…pe… ‘ghānaṃ attā’ti yo vadeyya… ‘jivhā attā’ti yo vadeyya… ‘kāyo attā’ti yo vadeyya… ‘mano attā’ti yo vadeyya taṃ na upapajjati. Manassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘mano attā’ti yo vadeyya. Iti mano anattā.

「若有人说『耳是我』……若有人说『鼻是我』……若有人说『舌是我』……若有人说『身是我』……若有人说『意是我』,这不合理。意的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『意是我』,这不合理。如此,意是无我。

‘‘‘Dhammā attā’ti yo vadeyya taṃ na upapajjati. Dhammānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘dhammā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā.

「若有人说『诸法是我』,这不合理。诸法的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『诸法是我』,这不合理。如此,意是无我,诸法是无我。

‘‘‘Manoviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manoviññāṇaṃ attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā.

「若有人说『意识是我』,这不合理。意识的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『意识是我』,这不合理。如此,意是无我,诸法是无我,意识是无我。

‘‘‘Manosamphasso attā’ti yo vadeyya taṃ na upapajjati. Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā.

「若有人说『意触是我』,这不合理。意触的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『意触是我』,这不合理。如此,意是无我,诸法是无我,意识是无我,意触是无我。

‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā.

「若有人说『受是我』,这不合理。受的生起与灭去是可被了知的。然而,若其生起与灭去是可被了知的,则对他来说就会成为这样:『我的我生起又灭去』。因此,若有人说『受是我』,这不合理。如此,意是无我,诸法是无我,意识是无我,意触是无我,受是无我。

‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

「若有人说『渴爱是我』,这不合理。渴爱的生起与灭去是可被了知的。对于生起与灭去可被了知者,就会得出这样的结论:『我的我生起又灭去』。因此,若有人说『渴爱是我』,这不合理。如此,意是无我,诸法是无我,意识是无我,意触是无我,受是无我,渴爱是无我。

§424

‘‘Ayaṃ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā – cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; rūpe ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhuviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhusamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama , esohamasmi, eso me attā’ti samanupassati; taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; sotaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… ghānaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… kāyaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.

「诸比库,这是导向有身集起之道:他随观眼为『这是我的,这是我,这是我的我』;他随观诸色为『这是我的,这是我,这是我的我』;他随观眼识为『这是我的,这是我,这是我的我』;他随观眼触为『这是我的,这是我,这是我的我』;他随观受为『这是我的,这是我,这是我的我』;他随观渴爱为『这是我的,这是我,这是我的我』;他随观耳为『这是我的,这是我,这是我的我』……他随观鼻为『这是我的,这是我,这是我的我』……他随观舌为『这是我的,这是我,这是我的我』……他随观身为『这是我的,这是我,这是我的我』……他随观意为『这是我的,这是我,这是我的我』;他随观诸法为『这是我的,这是我,这是我的我』;他随观意识为『这是我的,这是我,这是我的我』;他随观意触为『这是我的,这是我,这是我的我』;他随观受为『这是我的,这是我,这是我的我』;他随观渴爱为『这是我的,这是我,这是我的我』。

‘‘Ayaṃ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā – cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Rūpe ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhuviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhusamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Sotaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… ghānaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… kāyaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manoviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manosamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

「诸比库,这是导向有身灭尽之道:他随观眼为『这不是我的,这不是我,这不是我的我』;他随观诸色为『这不是我的,这不是我,这不是我的我』;他随观眼识为『这不是我的,这不是我,这不是我的我』;他随观眼触为『这不是我的,这不是我,这不是我的我』;他随观受为『这不是我的,这不是我,这不是我的我』;他随观渴爱为『这不是我的,这不是我,这不是我的我』;他随观耳为『这不是我的,这不是我,这不是我的我』……他随观鼻为『这不是我的,这不是我,这不是我的我』……他随观舌为『这不是我的,这不是我,这不是我的我』……他随观身为『这不是我的,这不是我,这不是我的我』……他随观意为『这不是我的,这不是我,这不是我的我』;他随观诸法为『这不是我的,这不是我,这不是我的我』;他随观意识为『这不是我的,这不是我,这不是我的我』;他随观意触为『这不是我的,这不是我,这不是我的我』;他随观受为『这不是我的,这不是我,这不是我的我』;他随观渴爱为『这不是我的,这不是我,这不是我的我』。

§425

‘‘Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

「诸比库,缘眼与诸色而生起眼识,三者的会合是触,以触为缘而生起所感受的——或乐、或苦、或不苦不乐。当他被乐受触时,他欢喜、欢迎、持续执着。对他而言,贪随眠随增。当他被苦受触时,他忧愁、疲惫、悲泣、捶胸号哭、陷入痴迷。对他而言,嗔随眠随增。当他被不苦不乐受触时,他不如实了知那受的集起、灭去、味、患与出离。对他而言,无明随眠随增。诸比库,他若不舍断对乐受的贪随眠,不除去对苦受的嗔随眠,不根除对不苦不乐受的无明随眠,不舍断无明而不生起明,于现法成为苦的终结者——这是须跋的。

‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

「诸比库,缘耳与诸声而生起耳识……缘鼻与诸香而生起鼻识……缘舌与诸味而生起舌识……缘身与诸触而生起身识……诸比库,缘意与诸法而生起意识,三者的会合是触,以触为缘而生起所感受的——或乐、或苦、或不苦不乐。当他被乐受触时,他欢喜、欢迎、持续执着。对他而言,贪随眠随增。当他被苦受触时,他忧愁、疲惫、悲泣、捶胸号哭、陷入痴迷。对他而言,嗔随眠随增。当他被不苦不乐受触时,他不如实了知那受的集起、灭去、味、患与出离。对他而言,无明随眠随增。诸比库,他若不舍断对乐受的贪随眠,不除去对苦受的嗔随眠,不根除对不苦不乐受的无明随眠,不舍断无明而不生起明,于现法成为苦的终结者——这是须跋的。

§426

‘‘Cakkhuñca , bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

「诸比库,缘眼与诸色而生起眼识,三者的会合是触,以触为缘而生起所感受的——或乐、或苦、或不苦不乐。当他被乐受触时,他不欢喜、不欢迎、不持续执着。对他而言,贪随眠不随增。当他被苦受触时,他不忧愁、不疲惫、不悲泣、不捶胸号哭、不陷入痴迷。对他而言,嗔随眠不随增。当他被不苦不乐受触时,他如实了知那受的集起、灭去、味、患与出离。对他而言,无明随眠不随增。诸比库,他若舍断对乐受的贪随眠,除去对苦受的嗔随眠,根除对不苦不乐受的无明随眠,舍断无明而生起明,于现法成为苦的终结者——这是可能的。

‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe….

「诸比库,缘耳与诸声而生起耳识……

‘‘Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe….

「诸比库,缘鼻与诸香而生起鼻识……

‘‘Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… .

「诸比库!缘舌与诸味生起舌识……(中略)……

‘‘Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe….

「诸比库!缘身与诸触所缘生起身识……(中略)……

‘‘Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

「诸比库!缘意与诸法生起意识,三者的会合为触,以触为缘生起所感受的——或乐、或苦、或不苦不乐。当他被乐受所触时,他不欢喜、不欢迎、不持续执著。对他而言,贪随眠不随增。当他被苦受所触时,他不忧愁、不疲惫、不悲泣、不捶胸号哭、不陷入痴迷。对他而言,嗔随眠不随增。当他被不苦不乐受所触时,他如实了知那受的集起、灭没、乐味、过患与出离。对他而言,无明随眠不随增。诸比库!他确实舍断了对乐受的贪随眠,去除了对苦受的嗔随眠,根除了对不苦不乐受的无明随眠,舍断了无明,生起了明,于现法成为苦的作终者——这是可能的。

§427

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「诸比库!如是见者,多闻的圣弟子于眼厌离,于诸色厌离,于眼识厌离,于眼触厌离,于受厌离,于渴爱厌离。于耳厌离,于诸声厌离……(中略)……于鼻厌离,于诸香厌离……于舌厌离,于诸味厌离……于身厌离,于诸触所缘厌离……于意厌离,于诸法厌离,于意识厌离,于意触厌离,于受厌离,于渴爱厌离。厌离故离染,离染故解脱。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。』」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

世尊说此。那些比库心满意足,欢喜世尊所说。而且,当此分别论被宣说时,六十位比库无取著而从诸漏心解脱。

Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 六六经完,第六

7. Mahāsaḷāyatanikasuttaṃ7. 大六处经

§428

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 – ‘‘mahāsaḷāyatanikaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库!」「尊者!」那些比库回答世尊。世尊如此说:「诸比库!我将为你们讲说大六处。你们要谛听!要善作意!我要说了。」「是的,尊者!」那些比库回答世尊。世尊如此说:

§429

‘‘Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

「诸比库!不如实知、不如实见眼,不如实知、不如实见诸色,不如实知、不如实见眼识,不如实知、不如实见眼触,不如实知、不如实见缘眼触所生起的所感受的——或乐、或苦、或不苦不乐,则于眼贪著,于诸色贪著,于眼识贪著,于眼触贪著,于缘眼触所生起的所感受的——或乐、或苦、或不苦不乐也贪著。

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti , cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

「当他贪著、系缚、愚痴、随观乐味而住时,未来的五取蕴增长。他的渴爱——导致再有的、与喜贪俱行的、于处处欢喜的——增长。他的身苦恼增长,心苦恼也增长;身热恼增长,心热恼也增长;身燃烧增长,心燃烧也增长。他感受身苦与心苦。

‘‘Sotaṃ , bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ , manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

「诸比库,不如实知、不如实见耳……诸比库,不如实知、不如实见鼻……诸比库,不如实知、不如实见舌……诸比库,不如实知、不如实见身……诸比库,不如实知、不如实见意,诸比库,不如实知、不如实见诸法,诸比库,不如实知、不如实见意识,诸比库,不如实知、不如实见意触,不如实知、不如实见缘意触而生起的所感受——或乐、或苦、或不苦不乐,他于意贪著,于诸法贪著,于意识贪著,于意触贪著,于缘意触而生起的所感受——或乐、或苦、或不苦不乐亦贪著。」

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

「当他贪著、系缚、迷惑,随观味而住时,未来的五取蕴增长。他的渴爱——导致再有、与喜和贪俱行、于处处欢喜者,增长。他的身苦恼增长,心苦恼亦增长;身热恼增长,心热恼亦增长;身热烧增长,心热烧亦增长。他感受身苦与心苦。」

§430

‘‘Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

「诸比库,如实知、如实见眼,如实知、如实见诸色,如实知、如实见眼识,如实知、如实见眼触,如实知、如实见缘眼触而生起的所感受——或乐、或苦、或不苦不乐,他于眼不贪著,于诸色不贪著,于眼识不贪著,于眼触不贪著,于缘眼触而生起的所感受——或乐、或苦、或不苦不乐亦不贪著。」

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti , cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

「当他不贪著、不系缚、不迷惑,随观过患而住时,未来的五取蕴减损。他的渴爱——导致再有、与喜和贪俱行、于处处欢喜者,被舍断。他的身苦恼被舍断,心苦恼亦被舍断;身热恼被舍断,心热恼亦被舍断;身热烧被舍断,心热烧亦被舍断。他感受身乐与心乐。」

§431

‘‘Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

「如此者的见,是他的正见;如此者的思惟,是他的正思惟;如此者的精进,是他的正精进;如此者的念,是他的正念;如此者的定,是他的正定。而在此之前,他的身业、语业、活命已清净。如此,这圣八支道对他达到修习圆满。」

‘‘Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

「当他如此修习此圣八支道时,须跋亦达到修习圆满,四正勤亦达到修习圆满,四神足亦达到修习圆满,五根亦达到修习圆满,五力亦达到修习圆满,七觉支亦达到修习圆满。」

‘‘Tassime dve dhammā yuganandhā vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

「他的这两法并行运作——止与观。他以证智遍知应遍知的诸法。他以证智舍断应舍断的诸法。他以证智修习应修习的诸法。他以证智作证应作证的诸法。」

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

「诸比库,什么是应以证智遍知的诸法?应说『五取蕴』,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些是应以证智遍知的诸法。」

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

「诸比库,什么是应以证智遍舍的诸法?无明与有渴爱——这些是应以证智遍舍的诸法。

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

「诸比库,什么是应以证智修习的诸法?止与观——这些是应以证智修习的诸法。

‘‘Katame , bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā.

「诸比库,什么是应以证智作证的诸法?明与解脱——这些是应以证智作证的诸法。

§432

‘‘Sotaṃ , bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

「诸比库,如实知见耳……诸比库,如实知见鼻……诸比库,如实知见舌……诸比库,如实知见身……诸比库,如实知见意,如实知见诸法,如实知见意识,如实知见意触,如实知见缘意触而生起的所受——或乐、或苦、或不苦不乐,他不贪著于意,不贪著于诸法,不贪著于意识,不贪著于意触,不贪著于缘意触而生起的所受——或乐、或苦、或不苦不乐。

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī , sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

「当他不贪著、不结缚、不迷惑,随观过患而住时,未来的五取蕴走向减损。他的渴爱——导致再有的、与喜贪俱行的、于处处而喜乐的——被舍断。他的身苦恼被舍断,心苦恼也被舍断;身热恼被舍断,心热恼也被舍断;身烧恼被舍断,心烧恼也被舍断。他感受身乐与心乐。

§433

「如是者的见,那是他的正见;如是者的思惟,那是他的正思惟;如是者的精进,那是他的正精进;如是者的念,那是她的正念;如是者的定,那是他的正定。而他的身业、语业、活命,早已清净。如此,这圣八支道对他达到修习的圆满。

「当他如此修习此圣八支道时,须跋也达到修习的圆满,四正勤也达到修习的圆满,四神足也达到修习的圆满,五根也达到修习的圆满,五力也达到修习的圆满,七觉支也达到修习的圆满。

「他的这两种法轭结而行——止与观。凡应以证智遍知的诸法,他以证智遍知那些法。凡应以证智遍舍的诸法,他以证智遍舍那些法。凡应以证智修习的诸法,他以证智修习那些法。凡应以证智作证的诸法,他以证智作证那些法。

「诸比库,什么是应以证智遍知的诸法?应说为『五取蕴』,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些是应以证智遍知的诸法。

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

「诸比库,什么是应以证智断除的诸法?无明与有渴爱——这些是应以证智断除的诸法。

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

「诸比库,什么是应以证智修习的诸法?止与观——这些是应以证智修习的诸法。

‘‘Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā’’ti.

「诸比库,什么是应以证智作证的诸法?明与解脱——这些是应以证智作证的诸法。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如是说。那些比库们心满意足,欢喜世尊所说。

Mahāsaḷāyatanikasuttaṃ niṭṭhitaṃ sattamaṃ. · 大六处经完,第七

8. Nagaravindeyyasuttaṃ8. 那嘎温德亚经

§434

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari. Assosuṃ kho nagaravindeyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ nagaravindaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

如是我闻:一时,世尊与大比库僧团一起在国萨拉游行,抵达了名为那嘎拉温达的国萨拉婆罗门村。那嘎拉温达的婆罗门居士们听闻:「尊者,沙门果德玛,释迦子,从释迦族出家,与大比库僧团一起在国萨拉游行,已抵达那嘎拉温达。关于那位尊者果德玛,如此美好的名声已传扬:『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛、世尊。』他以证智自作证后,宣说这含天、魔、梵的世界,含沙门、婆罗门的世代,含天、人的世间。他说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行。见到这样的阿拉汉们,实在是善!」

Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca –

于是,那嘎拉温达的婆罗门居士们前往世尊处;抵达后,一些人礼敬世尊后,在一旁坐下。一些人与世尊互相问候;交换了值得忆念的友好话语后,在一旁坐下。一些人向世尊合掌后,在一旁坐下。一些人在世尊面前通报姓名后,在一旁坐下。一些人默然在一旁坐下。世尊对在一旁坐下的那嘎拉温达的婆罗门居士们如此说:

§435

‘‘Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā , ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

「居士们,如果其他外道游方者如此问你们:『居士们,什么样的沙门婆罗门不应恭敬、不应尊重、不应尊敬、不应供养?』如此被问,你们,居士们,应如此回答那些其他外道游方者:『那些对眼识所识的诸色未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等的沙门婆罗门,这样的沙门婆罗门不应恭敬、不应尊重、不应尊敬、不应供养。那是什么原因?我们也对眼识所识的诸色未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等,我们与他们同行,这对我们来说看不到更殊胜之处。因此,那些尊者沙门婆罗门不应恭敬、不应尊重、不应尊敬、不应供养。那些对耳识所识的诸声...对鼻识所识的诸香...对舌识所识的诸味...对身识所识的诸触...对意识所识的诸法未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等的沙门婆罗门,这样的沙门婆罗门不应恭敬、不应尊重、不应尊敬、不应供养。那是什么原因?我们也对意识所识的诸法未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等,我们与他们同行,这对我们来说看不到更殊胜之处。因此,那些尊者沙门婆罗门不应恭敬、不应尊重、不应尊敬、不应供养。』如此被问,你们,居士们,应如此回答那些其他外道游方者。」

§436

‘‘Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti . Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

「诸居士,如果其他外道游方者这样问你们——『诸居士,什么样的沙门婆罗门应当尊敬、尊重、敬奉、礼敬?』如此被问,诸居士,你们应当这样回答那些其他外道游方者——『那些沙门婆罗门,于眼识知的诸色,离贪、离嗔、离痴,内心寂静,以身、语、意行平等行,这样的沙门婆罗门应当尊敬、尊重、敬奉、礼敬。那是什么原因?我们于眼识知的诸色,未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等行,我们看到他们的平等行比这更殊胜。因此,那些尊者沙门婆罗门应当尊敬、尊重、敬奉、礼敬。那些沙门婆罗门,于耳识知的诸声……于鼻识知的诸香……于舌识知的诸味……于身识知的诸触……于意识知的诸法,离贪、离嗔、离痴,内心寂静,以身、语、意行平等行,这样的沙门婆罗门应当尊敬、尊重、敬奉、礼敬。那是什么原因?我们于意识知的诸法,未离贪、未离嗔、未离痴,内心未寂静,以身、语、意行平等与不平等行,我们看到他们的平等行比这更殊胜。因此,那些尊者沙门婆罗门应当尊敬、尊重、敬奉、礼敬。』如此被问,诸居士,你们应当这样回答那些其他外道游方者。」

§437

‘‘Sace pana vo , gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ , natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ evaṃ vadema – addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti.

「诸居士,如果其他外道游方者这样问你们——『那么,诸具寿有什么行相、什么理由,使你们诸具寿这样说?必定那些具寿已离贪或行于贪的调伏,已离嗔或行于嗔的调伏,已离痴或行于痴的调伏?』如此被问,诸居士,你们应当这样回答那些其他外道游方者——『确实那些具寿亲近森林、林野、边地的住所。在那里没有这样的眼识知的诸色,见了又见会喜乐;在那里没有这样的耳识知的诸声,听了又听会喜乐;在那里没有这样的鼻识知的诸香,嗅了又嗅会喜乐;在那里没有这样的舌识知的诸味,尝了又尝会喜乐;在那里没有这样的身识知的诸触,触了又触会喜乐。朋友,这些是我们的行相,这些是理由,使我们这样说——必定那些具寿已离贪或行于贪的调伏,已离嗔或行于嗔的调伏,已离痴或行于痴的调伏。』如此被问,诸居士,你们应当这样回答那些其他外道游方者。」

Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

如此说已,那伽宾德的婆罗门居士们对世尊这样说:「尊者果德玛,太殊胜了!尊者果德玛,太殊胜了!尊者果德玛,犹如扶起倒者,揭开被覆者,为迷路者指示道路,在黑暗中持来油灯——『有眼者将看见诸色』;同样地,尊者果德玛以种种方式阐明了法。我们归依尊者果德玛、法与比库僧团。愿尊者果德玛忆持我们为近事男,从今日起终生归依。」

Nagaravindeyyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 那嘎温德亚经完,第八

9. Piṇḍapātapārisuddhisuttaṃ9. 钵食清净经

§438

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

如是我闻——一时,世尊住在王舍城竹林栗鼠养饲处。那时,具寿沙利子于傍晚时从独坐中起,去到世尊那里;到了之后,礼敬世尊,在一旁坐下。世尊对在一旁坐下的具寿沙利子这样说——

‘‘Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. Katamena kho tvaṃ, sāriputta, vihārena etarahi bahulaṃ viharasī’’ti? ‘‘Suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī’’ti. ‘‘Sādhu, sādhu, sāriputta! Mahāpurisavihārena kira tvaṃ, sāriputta, etarahi bahulaṃ viharasi. Mahāpurisavihāro eso , sāriputta, yadidaṃ – suññatā. Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya – ‘suññatāvihārena bahulaṃ vihareyya’nti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「沙利子,你的诸根清净,肤色纯净、皎洁。沙利子,你现在多以什么住而住?」「大德,我现在多以空住而住。」「善哉,善哉,沙利子!你现在多以大人住而住。沙利子,这是大人住,即:空。因此,沙利子,如果比库希望——『我将多以空住而住』,沙利子,那位比库应当这样省察:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于眼识知的诸色,我有欲或贪或嗔或痴或心的厌恶吗?』沙利子,如果比库省察时这样知:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于眼识知的诸色,我有欲或贪或嗔或痴或心的厌恶』,沙利子,那位比库应当为断除那些恶不善法而努力。沙利子,但如果比库省察时这样知:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于眼识知的诸色,我没有欲或贪或嗔或痴或心的厌恶』,沙利子,那位比库应当以那喜与悦而住,日夜学习诸善法。」

§439

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha sotaviññeyyesu saddesu…pe… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace , sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当这样省察:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于耳识知的诸声……于鼻识知的诸香……于舌识知的诸味……于身识知的诸触……于意识知的诸法,我有欲或贪或嗔或痴或心的厌恶吗?』沙利子,如果比库省察时这样知:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于意识知的诸法,我有欲或贪或嗔或痴或心的厌恶』,沙利子,那位比库应当为断除那些恶不善法而努力。沙利子,但如果比库省察时这样知:『我以什么道路进村乞食,在什么地方行乞,以什么道路从村返回乞食,在那里,于意识知的诸法,我没有欲或贪或嗔或痴或心的厌恶』,沙利子,那位比库应当以那喜与悦而住,日夜学习诸善法。」

§440

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca kāmaguṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ kāmaguṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当这样省察:『我已断除五欲功德了吗?』沙利子,如果比库省察时这样知:『我未断除五欲功德』,沙利子,那位比库应当为断除五欲功德而努力。沙利子,但如果比库省察时这样知:『我已断除五欲功德』,沙利子,那位比库应当以那喜与悦而住,日夜学习诸善法。」

§441

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca nīvaraṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ nīvaraṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当这样省察:『我已断除五盖了吗?』沙利子,如果比库省察时这样知:『我未断除五盖』,沙利子,那位比库应当为断除五盖而努力。沙利子,但如果比库省察时这样知:『我已断除五盖』,沙利子,那位比库应当以那喜与悦而住,日夜学习诸善法。」

§442

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pariññātā nu kho me pañcupādānakkhandhā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṃ upādānakkhandhānaṃ pariññāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的五取蕴是否已被遍知?'沙利子,若比库省察时如此了知:'我的五取蕴尚未被遍知',沙利子,那位比库应当为遍知五取蕴而精勤。然而,沙利子,若比库省察时如此了知:'我的五取蕴已被遍知',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§443

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ satipaṭṭhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的须跋是否已被修习?'沙利子,若比库省察时如此了知:'我的须跋尚未被修习',沙利子,那位比库应当为修习须跋而精勤。然而,沙利子,若比库省察时如此了知:'我的须跋已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§444

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro sammappadhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ sammappadhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro sammappadhānā’ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的四正勤是否已被修习?'沙利子,若比库省察时如此了知:'我的四正勤尚未被修习',沙利子,那位比库应当为修习四正勤而精勤。然而,沙利子,若比库省察时如此了知:'我的四正勤已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§445

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro iddhipādā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṃ iddhipādānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的四神足是否已被修习?'沙利子,若比库省察时如此了知:'我的四神足尚未被修习',沙利子,那位比库应当为修习四神足而精勤。然而,沙利子,若比库省察时如此了知:'我的四神足已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§446

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañcindriyānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ indriyānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的五根是否已被修习?'沙利子,若比库省察时如此了知:'我的五根尚未被修习',沙利子,那位比库应当为修习五根而精勤。然而,沙利子,若比库省察时如此了知:'我的五根已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§447

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañca balānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ balānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的五力是否已被修习?'沙利子,若比库省察时如此了知:'我的五力尚未被修习',沙利子,那位比库应当为修习五力而精勤。然而,沙利子,若比库省察时如此了知:'我的五力已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§448

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me satta bojjhaṅgā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的七觉支是否已被修习?'沙利子,若比库省察时如此了知:'我的七觉支尚未被修习',沙利子,那位比库应当为修习七觉支而精勤。然而,沙利子,若比库省察时如此了知:'我的七觉支已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§449

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvito nu kho me ariyo aṭṭhaṅgiko maggo’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的圣八支道是否已被修习?'沙利子,若比库省察时如此了知:'我的圣八支道尚未被修习',沙利子,那位比库应当为修习圣八支道而精勤。然而,沙利子,若比库省察时如此了知:'我的圣八支道已被修习',沙利子,那位比库应当以此喜悦而住,日夜随学于诸善法。」

§450

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的止与观是否已修习?'沙利子,如果比库省察时这样了知:'我的止与观尚未修习',那么,沙利子,那位比库应当为止观的修习而努力。但是,沙利子,如果比库省察时这样了知:'我的止与观已修习',那么,沙利子,那位比库应当以那喜悦而住,日夜学习诸善法。」

§451

‘‘Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘sacchikatā nu kho me vijjā ca vimutti cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

「再者,沙利子,比库应当如此省察:'我的明与解脱是否已作证?'沙利子,如果比库省察时这样了知:'我的明与解脱尚未作证',那么,沙利子,那位比库应当为明与解脱的作证而努力。但是,沙利子,如果比库省察时这样了知:'我的明与解脱已作证',那么,沙利子,那位比库应当以那喜悦而住,日夜学习诸善法。」

§452

‘‘Ye hi keci, sāriputta, atītamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhesuṃ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhesuṃ. Yepi hi keci, sāriputta, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessanti. Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhenti. Tasmātiha, sāriputta , ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā’ti – evañhi vo, sāriputta, sikkhitabba’’nti.

「沙利子,凡任何过去世的沙门或婆罗门净化钵食者,他们一切都是这样省察又省察而净化钵食。沙利子,凡任何未来世的沙门或婆罗门将净化钵食者,他们一切都将这样省察又省察而净化钵食。沙利子,凡任何现在的沙门或婆罗门净化钵食者,他们一切都是这样省察又省察而净化钵食。因此,沙利子,在此,'我们将省察又省察而净化钵食'——沙利子,你们应当这样学习。」

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

世尊说了这个。具寿沙利子心满意足,欢喜世尊所说。

Piṇḍapātapārisuddhisuttaṃ niṭṭhitaṃ navamaṃ. · 钵食清净经完,第九

10. Indriyabhāvanāsuttaṃ10. 根修习经

§453

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane . Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca – ‘‘deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti – evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī’’ti. Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

如是我闻——一时,世尊住在嘎姜嘎喇的善竹林。那时,学童伍答喇,巴拉西维亚的弟子,去到世尊那里;到了之后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。世尊对坐在一旁的学童伍答喇,巴拉西维亚的弟子,这样说:「伍答喇,婆罗门巴拉西维亚对弟子们教导诸根修习吗?」「果德玛尊者,婆罗门巴拉西维亚对弟子们教导诸根修习。」「伍答喇,婆罗门巴拉西维亚如何对弟子们教导诸根修习呢?」「果德玛尊者,在此,以眼不见色,以耳不闻声——果德玛尊者,婆罗门巴拉西维亚这样对弟子们教导诸根修习。」「伍答喇,如此的话,盲者将是已修习诸根者,聋者将是已修习诸根者;如婆罗门巴拉西维亚所说。伍答喇,因为盲者以眼不见色,聋者以耳不闻声。」这样说时,学童伍答喇,巴拉西维亚的弟子,沉默、羞愧、垂肩、低头、沉思、无言以对地坐着。

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi – ‘‘aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’ti. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

那时,世尊知道学童伍答喇,巴拉西维亚的弟子,沉默、羞愧、垂肩、低头、沉思、无言以对后,对具寿阿难说:「阿难,婆罗门巴拉西维亚以一种方式对弟子们教导诸根修习,但是,阿难,在圣者之律中有无上的诸根修习。」「世尊,现在正是时候;善逝,现在正是时候,愿世尊教导圣者之律中的无上诸根修习。听闻世尊所说后,诸比库将受持。」「那么,阿难,你听!你要善作意!我将说。」「是的,尊者。」具寿阿难回答世尊。世尊这样说:」

§454

‘‘Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ . Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

「阿难,在圣者之律中,无上的诸根修习如何呢?阿难,在此,比库以眼见色后,生起可意的,生起不可意的,生起可意不可意的。他这样了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。'对他,那已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去;舍确立。阿难,譬如有眼之人睁开眼后会闭上,或闭上眼后会睁开;阿难,同样地,对任何人,如此迅速、如此快速、如此容易地,已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去,舍确立——阿难,这在圣者之律中称为眼所识之诸色的无上诸根修习。」

§455

‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

「再者,阿难,比库以耳闻声后,生起可意的,生起不可意的,生起可意不可意的。他这样了知:'我生起了这可意的,生起了不可意的,生起了可意不可意的。那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。'对他,那已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去;舍确立。阿难,譬如有力之人能容易地弹指;阿难,同样地,对任何人,如此迅速、如此快速、如此容易地,已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去,舍确立——阿难,这在圣者之律中称为耳所识之诸声的无上诸根修习。」

§456

‘‘Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda , īsakaṃpoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

「再者,阿难,比库以鼻嗅香后,生起可意的,生起不可意的,生起可意不可意的。他如此了知:『我这生起的可意的,生起的不可意的,生起的可意不可意的,那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。』对他,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍住立。阿难,犹如在稍倾斜的莲叶上,水滴滚动,不住立;同样地,阿难,凡任何人如此迅速、如此快速、如此不费力地,生起的可意的、生起的不可意的、生起的可意不可意的灭去,舍住立——阿难,这在圣者之律中称为对鼻所识之诸香的无上根修习。」

§457

‘‘Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti . Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya ; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

「再者,阿难,比库以舌尝味后,生起可意的,生起不可意的,生起可意不可意的。他如此了知:『我这生起的可意的,生起的不可意的,生起的可意不可意的,那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。』对他,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍住立。阿难,犹如有力的男子在舌尖聚集唾液团后,不费力地吐出;同样地,阿难,凡任何人如此迅速、如此快速、如此不费力地,生起的可意的、生起的不可意的、生起的可意不可意的灭去,舍住立——阿难,这在圣者之律中称为对舌所识之诸味的无上根修习。」

§458

‘‘Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

「再者,阿难,比库以身触所触后,生起可意的,生起不可意的,生起可意不可意的。他如此了知:『我这生起的可意的,生起的不可意的,生起的可意不可意的,那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。』对他,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍住立。阿难,犹如有力的男子伸展弯曲的手臂,或弯曲伸展的手臂;同样地,阿难,凡任何人如此迅速、如此快速、如此不费力地,生起的可意的、生起的不可意的、生起的可意不可意的灭去,舍住立——阿难,这在圣者之律中称为对身所识之诸所触的无上根修习。」

§459

‘‘Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

「再者,阿难,比库以意识知法后,生起可意的,生起不可意的,生起可意不可意的。他如此了知:『我这生起的可意的,生起的不可意的,生起的可意不可意的,那是有为的、粗的、缘起的。这是寂静的、这是胜妙的,即:舍。』对他,那生起的可意的、生起的不可意的、生起的可意不可意的灭去;舍住立。阿难,犹如有力的男子在日间被晒热的铁锅上滴下两三滴水。阿难,水滴的落下是缓慢的,但它们很快就会耗尽、消失;同样地,阿难,凡任何人如此迅速、如此快速、如此不费力地,生起的可意的、生起的不可意的、生起的可意不可意的灭去,舍住立——阿难,这在圣者之律中称为对意所识之诸法的无上根修习。阿难,如此在圣者之律中是无上根修习。」

§460

‘‘Kathañcānanda , sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…, jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṃ kho, ānanda, sekho hoti pāṭipado.

「阿难,如何是有学在道迹者?阿难,于此,比库以眼见色后,生起可意的,生起不可意的,生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后,生起可意的,生起不可意的,生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。阿难,如此是有学在道迹者。」

§461

‘‘Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

「阿难,如何是圣者、已修习诸根者?阿难,于此,比库以眼见色后,生起可意的,生起不可意的,生起可意不可意的。若他希望:『我应于厌逆中住于无厌逆想』,他于其处住于无厌逆想。若他希望:『我应于无厌逆中住于厌逆想』,他于其处住于厌逆想。若他希望:『我应于厌逆与无厌逆中住于无厌逆想』,他于其处住于无厌逆想。若他希望:『我应于无厌逆与厌逆中住于厌逆想』,他于其处住于厌逆想。若他希望:『我应舍断厌逆与无厌逆两者,住于舍、具念、正知』,他于其处住于舍、具念、正知。」

§462

‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.

「再者,阿难,比库以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后,生起可意的,生起不可意的,生起可意不可意的。若他希望:『我应于厌逆中住于无厌逆想』,他于其处住于无厌逆想。若他希望:『我应于无厌逆中住于厌逆想』,他于其处住于厌逆想。若他希望:『我应于厌逆与无厌逆中住于无厌逆想』,他于其处住于无厌逆想。若他希望:『我应于无厌逆与厌逆中住于厌逆想』,他于其处住于厌逆想。若他希望:『我应舍断厌逆与无厌逆两者,住于舍、具念、正知』,他于其处住于舍、具念、正知。阿难,如此是圣者、已修习诸根者。」

§463

‘‘Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo . Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.

「如此,阿难,我已教导在圣者之律中的无上根修习,已教导有学在道迹者,已教导圣者、已修习诸根者。阿难,凡导师出于利益、出于怜悯,以怜悯为缘,应为弟子们所作的,我已为你们作了。阿难,这些是树根,这些是空屋,阿难,你们应禅修,不要放逸,不要以后成为后悔者。这是我们对你们的教诫。」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这些。具寿阿难陀心满意足,欢喜世尊所说。

Indriyabhāvanāsuttaṃ niṭṭhitaṃ dasamaṃ. · 根修习经完,第十

Saḷāyatanavaggo niṭṭhito pañcamo. · 六处品完,第五

Tassuddānaṃ –

其摄颂——

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;

阿那他宾地咖、禅那、本那、难达咖、拉胡喇;

Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;

六六、六处、城、宾德亚、清净;

Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

以及诸根修习,品为教诫第五。

Idaṃ vaggānamuddānaṃ –

此诸品摄颂——

Devadahonupado ca, suññato ca vibhaṅgako;

天臂、随观、空、分别论;

Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

六处品,住于后五十。

Uparipaṇṇāsakaṃ samattaṃ. · 后五十篇完

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo · 以三个五十篇庄严的完整

Majjhimanikāyo samatto. · 中部完