1. Saḷāyatanasaṃyuttaṃ1. 六处相应

1021 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Saṃyuttanikāyo · 相应部

Saḷāyatanavaggo · 六处品

1. Aniccavaggo

1. 无常品

1. Ajjhattāniccasuttaṃ1. 内无常经

§1

Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

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

‘‘Cakkhuṃ , bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ aniccaṃ. Yadaniccaṃ…pe… ghānaṃ aniccaṃ. Yadaniccaṃ…pe… jivhā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Kāyo anicco. Yadaniccaṃ…pe… mano anicco. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati , manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

「诸比库,眼是无常的。凡无常者即是苦;凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。耳是无常的。凡无常者……鼻是无常的。凡无常者……舌是无常的。凡无常者即是苦;凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。身是无常的。凡无常者……意是无常的。凡无常者即是苦;凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。诸比库,如此见者,多闻的圣弟子于眼厌离,于耳厌离,于鼻厌离,于舌厌离,于身厌离,于意厌离。厌离者则离贪;离贪者则解脱;解脱时则有『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。』」第一经。

2. Ajjhattadukkhasuttaṃ2. 内苦经

§2

‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ… jivhā dukkhā… kāyo dukkho… mano dukkho. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.

「诸比库,眼是苦的。凡苦者即是无我;凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。耳是苦的……鼻是苦的……舌是苦的……身是苦的……意是苦的。凡苦者即是无我;凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。如此见者……他了知:『不再有此存在。』」第二经。

3. Ajjhattānattasuttaṃ3. 内无我经

§3

‘‘Cakkhuṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ anattā…pe… ghānaṃ anattā… jivhā anattā… kāyo anattā… mano anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Tatiyaṃ.

「诸比库,眼是无我的。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。耳是无我的……鼻是无我的……舌是无我的……身是无我的……意是无我的。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。如此见者……他了知:『不再有此存在。』」第三经。

4. Bāhirāniccasuttaṃ4. 外无常经

§4

‘‘Rūpā , bhikkhave, aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Catutthaṃ.

「诸比库,诸色是无常的。凡无常者即是苦;凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。诸声……诸香……诸味……诸触……诸法是无常的。凡无常者即是苦;凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。诸比库,如此见者,多闻的圣弟子于诸色厌离,于诸声厌离,于诸香厌离,于诸味厌离,于诸触厌离,于诸法厌离。厌离者则离贪;离贪者则解脱;解脱时则有『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。』」第四经。

5. Bāhiradukkhasuttaṃ5. 外苦经

§5

‘‘Rūpā , bhikkhave, dukkhā. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.

「诸比库,诸色是苦的。凡苦者即是无我;凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。诸声……诸香……诸味……诸触……诸法是苦的。凡苦者即是无我。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。如此见者……他了知:『不再有此存在。』」第五经。

6. Bāhirānattasuttaṃ6. 外无我经

§6

‘‘Rūpā, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.

「诸比库,诸色是无我的。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。诸声……诸香……诸味……诸触……诸法是无我的。凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。如此见者……他了知:『不再有此存在。』」第六经。

7. Ajjhattāniccātītānāgatasuttaṃ7. 内无常过去未来经

§7

‘‘Cakkhuṃ , bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ aniccaṃ… ghānaṃ aniccaṃ… jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco…pe… mano anicco atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Sattamaṃ.

「诸比库,过去未来的眼是无常的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的眼不期待;不欢喜未来的眼;对现在的眼为了厌离、离贪、灭尽而行道。耳是无常的……鼻是无常的……过去未来的舌是无常的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的舌不期待;不欢喜未来的舌;对现在的舌为了厌离、离贪、灭尽而行道。身是无常的……过去未来的意是无常的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的意不期待;不欢喜未来的意;对现在的意为了厌离、离贪、灭尽而行道。」第七。

8. Ajjhattadukkhātītānāgatasuttaṃ8. 内苦过去未来经

§8

‘‘Cakkhuṃ , bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ…pe… jivhā dukkhā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo dukkho…pe… mano dukkho atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Aṭṭhamaṃ.

「诸比库,过去未来的眼是苦的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的眼不期待;不欢喜未来的眼;对现在的眼为了厌离、离贪、灭尽而行道。耳是苦的……鼻是苦的……过去未来的舌是苦的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的舌不期待;不欢喜未来的舌;对现在的舌为了厌离、离贪、灭尽而行道。身是苦的……过去未来的意是苦的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的意不期待;不欢喜未来的意;对现在的意为了厌离、离贪、灭尽而行道。」第八。

9. Ajjhattānattātītānāgatasuttaṃ9. 内无我过去未来经

§9

‘‘Cakkhuṃ , bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ anattā…pe… ghānaṃ anattā…pe… jivhā anattā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anattā…pe… mano anattā atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Navamaṃ.

「诸比库,过去未来的眼是无我的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的眼不期待;不欢喜未来的眼;对现在的眼为了厌离、离贪、灭尽而行道。耳是无我的……鼻是无我的……过去未来的舌是无我的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的舌不期待;不欢喜未来的舌;对现在的舌为了厌离、离贪、灭尽而行道。身是无我的……过去未来的意是无我的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的意不期待;不欢喜未来的意;对现在的意为了厌离、离贪、灭尽而行道。」第九。

10. Bāhirāniccātītānāgatasuttaṃ10. 外无常过去未来经

§10

‘‘Rūpā , bhikkhave, aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dasamaṃ.

「诸比库,过去未来的诸色是无常的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的诸色不期待;不欢喜未来的诸色;对现在的诸色为了厌离、离贪、灭尽而行道。诸声……诸香……诸味……诸触……过去未来的诸法是无常的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的诸法不期待;不欢喜未来的诸法;对现在的诸法为了厌离、离贪、灭尽而行道。」第十。

11. Bāhiradukkhātītānāgatasuttaṃ11. 外苦过去未来经

§11

‘‘Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati ; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti…pe. …. Ekādasamaṃ.

「诸比库,过去未来的诸色是苦的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的诸色不期待;不欢喜未来的诸色;对现在的诸色为了厌离、离贪、灭尽而行道。」……第十一。

12. Bāhirānattātītānāgatasuttaṃ12. 外无我过去未来经

§12

‘‘Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave , sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dvādasamaṃ.

「诸比库,过去未来的诸色是无我的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的诸色不期待;不欢喜未来的诸色;对现在的诸色为了厌离、离贪、灭尽而行道。诸声……诸香……诸味……诸触……过去未来的诸法是无我的,何况现在的!诸比库,如是见者,多闻的圣弟子对过去的诸法不期待;不欢喜未来的诸法;对现在的诸法为了厌离、离贪、灭尽而行道。」第十二。

Aniccavaggo paṭhamo. · 无常品第一

Tassuddānaṃ –

其摄颂──

Aniccaṃ dukkhaṃ anattā ca, tayo ajjhattabāhirā;

无常、苦与无我,三种内与外;

Yadaniccena tayo vuttā, te te ajjhattabāhirāti.

凡以无常所说的三种,它们是内与外。

2. Yamakavaggo

2. 双品

1. Paṭhamapubbesambodhasuttaṃ1. 第一正觉前经

§13

Sāvatthinidānaṃ . ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko sotassa…pe… ko ghānassa… ko jivhāya… ko kāyassa… ko manassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. Yaṃ sotaṃ…pe… yaṃ ghānaṃ…pe… yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yaṃ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. Yaṃ kāyaṃ…pe… yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yaṃ mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇa’’’nti.

沙瓦提因缘。「诸比库!在我正觉之前,当还是未正觉的菩萨时,我这样想:『什么是眼的味,什么是患,什么是出离?什么是耳的……什么是鼻的……什么是舌的……什么是身的……什么是意的味,什么是患,什么是出离?』诸比库!我这样想:『缘眼而生起的乐与喜,这是眼的味。眼是无常的、苦的、变易法,这是眼的患。于眼调伏欲贪、舍断欲贪,这是眼的出离。缘耳……缘鼻……缘舌而生起的乐与喜,这是舌的味。舌是无常的、苦的、变易法,这是舌的患。于舌调伏欲贪、舍断欲贪,这是舌的出离。缘身……缘意而生起的乐与喜,这是意的味。意是无常的、苦的、变易法,这是意的患。于意调伏欲贪、舍断欲贪,这是意的出离。』」

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti , ayamantimā jāti, natthi dāni punabbhavo’’’ti. Paṭhamaṃ.

「诸比库!只要我对这六内处的味如实地不如味而了知,患如实地不如患而了知,出离如实地不如出离而了知,诸比库!我就不在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。诸比库!然而当我对这六内处的味如实地如味而了知,患如实地如患而了知,出离如实地如出离而了知时,诸比库!我才在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。而且我的智与见生起:『我的解脱不动摇,这是最后一次生,现在不再有后有。』」第一经。

2. Dutiyapubbesambodhasuttaṃ2. 第二正觉前经

§14

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saddānaṃ…pe… ko gandhānaṃ… ko rasānaṃ… ko phoṭṭhabbānaṃ… ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. Yaṃ sadde… gandhe… rase… phoṭṭhabbe… yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā , ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇa’’’nti.

「诸比库!在我正觉之前,当还是未正觉的菩萨时,我这样想:『什么是诸色的味,什么是患,什么是出离?什么是诸声的……什么是诸香的……什么是诸味的……什么是诸触的……什么是诸法的味,什么是患,什么是出离?』诸比库!我这样想:『缘色而生起的乐与喜,这是诸色的味。诸色是无常的、苦的、变易法,这是诸色的患。于诸色调伏欲贪、舍断欲贪,这是诸色的出离。诸声……诸香……诸味……诸触……缘法而生起的乐与喜,这是诸法的味。诸法是无常的、苦的、变易法,这是诸法的患。于诸法调伏欲贪、舍断欲贪,这是诸法的出离。』」

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dutiyaṃ.

「诸比库!只要我对这六外处的味如实地不如味而了知,患如实地不如患而了知,出离如实地不如出离而了知,诸比库!我就不在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。诸比库!然而当我对这六外处的味如实地如味而了知,患如实地如患而了知,出离如实地如出离而了知时,诸比库!我才在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。而且我的智与见生起:『我的解脱不动摇,这是最后一次生,现在不再有后有。』」第二经。

3. Paṭhamaassādapariyesanasuttaṃ3. 第一味寻求经

§15

‘‘Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo cakkhussa assādo tadajjhagamaṃ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo cakkhussa ādīnavo tadajjhagamaṃ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. Yāvatā cakkhussa nissaraṇaṃ , paññāya me taṃ sudiṭṭhaṃ. Sotassāhaṃ , bhikkhave… ghānassāhaṃ, bhikkhave… jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo jivhāya assādo tadajjhagamaṃ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo jivhāya ādīnavo tadajjhagamaṃ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo manassa assādo tadajjhagamaṃ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo manassa ādīnavo tadajjhagamaṃ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

「诸比库!我寻求眼的味。凡眼的味,我已证得。凡眼的味的范围,以慧我已善见。诸比库!我寻求眼的患。凡眼的患,我已证得。凡眼的患的范围,以慧我已善见。诸比库!我寻求眼的出离。凡眼的出离,我已证得。凡眼的出离的范围,以慧我已善见。诸比库!我寻求耳的……诸比库!我寻求鼻的……诸比库!我寻求舌的味。凡舌的味,我已证得。凡舌的味的范围,以慧我已善见。诸比库!我寻求舌的患。凡舌的患,我已证得。凡舌的患的范围,以慧我已善见。诸比库!我寻求舌的出离。凡舌的出离,我已证得。凡舌的出离的范围,以慧我已善见。诸比库!我寻求意的味。凡意的味,我已证得。凡意的味的范围,以慧我已善见。诸比库!我寻求意的患。凡意的患,我已证得。凡意的患的范围,以慧我已善见。诸比库!我寻求意的出离。凡意的出离,我已证得。凡意的出离的范围,以慧我已善见。」

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Tatiyaṃ.

「诸比库!只要我对这六内处的味如实地不如味而了知,患如实地不如患而了知,出离如实地不如出离而了知……宣称。而且我的智与见生起:『我的解脱不动摇,这是最后一次生,现在不再有后有。』」第三经。

4. Dutiyaassādapariyesanasuttaṃ4. 第二味寻求经

§16

‘‘Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpānaṃ assādo tadajjhagamaṃ. Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpānaṃ ādīnavo tadajjhagamaṃ. Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Saddānāhaṃ, bhikkhave… gandhānāhaṃ, bhikkhave… rasānāhaṃ, bhikkhave… phoṭṭhabbānāhaṃ, bhikkhave… dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo dhammānaṃ assādo tadajjhagamaṃ. Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo dhammānaṃ ādīnavo tadajjhagamaṃ. Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

「诸比库,我寻求诸色的味,我证得诸色的味。以慧,诸色的味被我善见,达到何种程度。诸比库,我寻求诸色的患,我证得诸色的患。以慧,诸色的患被我善见,达到何种程度。诸比库,我寻求诸色的出离,我证得诸色的出离。以慧,诸色的出离被我善见,达到何种程度。诸比库,我寻求诸声的……诸比库,我寻求诸香的……诸比库,我寻求诸味的……诸比库,我寻求诸触的……诸比库,我寻求诸法的味,我证得诸法的味。以慧,诸法的味被我善见,达到何种程度。诸比库,我寻求诸法的患,我证得诸法的患。以慧,诸法的患被我善见,达到何种程度。诸比库,我寻求诸法的出离,我证得诸法的出离。以慧,诸法的出离被我善见,达到何种程度。」

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Catutthaṃ.

「诸比库,只要我对此六外处的味如实为味、患如实为患、出离如实为出离,未遍知……我遍知。而且,我的智与见生起——『我的解脱不动,这是最后生,现在无再有。』」第四经。

5. Paṭhamanoceassādasuttaṃ5. 第一若无味经

§17

‘‘No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. No cedaṃ, bhikkhave, sotassa assādo abhavissa… no cedaṃ, bhikkhave, ghānassa assādo abhavissa… no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. No cedaṃ, bhikkhave, kāyassa assādo abhavissa… no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ . Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.

「诸比库,若此眼的味不存在,众生即不会对眼贪染。诸比库,因为眼的味存在,因此众生对眼贪染。诸比库,若此眼的患不存在,众生即不会对眼厌离。诸比库,因为眼的患存在,因此众生对眼厌离。诸比库,若此眼的出离不存在,众生即不会从眼出离。诸比库,因为眼的出离存在,因此众生从眼出离。诸比库,若此耳的味不存在……诸比库,若此鼻的味不存在……诸比库,若此舌的味不存在,众生即不会对舌贪染。诸比库,因为舌的味存在,因此众生对舌贪染。诸比库,若此舌的患不存在,众生即不会对舌厌离。诸比库,因为舌的患存在,因此众生对舌厌离。诸比库,若此舌的出离不存在,众生即不会从舌出离。诸比库,因为舌的出离存在,因此众生从舌出离。诸比库,若此身的味不存在……诸比库,若此意的味不存在,众生即不会对意贪染。诸比库,因为意的味存在,因此众生对意贪染。诸比库,若此意的患不存在,众生即不会对意厌离。诸比库,因为意的患存在,因此众生对意厌离。诸比库,若此意的出离不存在,众生即不会从意出离。诸比库,因为意的出离存在,因此众生从意出离。」

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu , atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Pañcamaṃ.

「诸比库,只要众生对此六内处的味如实为味、患如实为患、出离如实为出离,未遍知,诸比库,众生即尚未从有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的世代、有天人的世代出离、离缚、解脱,以离界限之心而住。诸比库,然而当众生对此六内处的味如实为味、患如实为患、出离如实为出离,遍知时,诸比库,众生即从有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的世代、有天人的世代出离、离缚、解脱,以离界限之心而住。」第五经。

6. Dutiyanoceassādasuttaṃ6. 第二若无味经

§18

‘‘No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. No cedaṃ, bhikkhave, saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

「诸比库,若此诸色的味不存在,众生即不会对诸色贪染。诸比库,因为诸色的味存在,因此众生对诸色贪染。诸比库,若此诸色的患不存在,众生即不会对诸色厌离。诸比库,因为诸色的患存在,因此众生对诸色厌离。诸比库,若此诸色的出离不存在,众生即不会从诸色出离。诸比库,因为诸色的出离存在,因此众生从诸色出离。诸比库,若此诸声的……诸香的……诸味的……诸触的……诸法的味不存在,众生即不会对诸法贪染。诸比库,因为诸法的味存在,因此众生对诸法贪染。诸比库,若此诸法的患不存在,众生即不会对诸法厌离。诸比库,因为诸法的患存在,因此众生对诸法厌离。诸比库,若此诸法的出离不存在,众生即不会从诸法出离。诸比库,因为诸法的出离存在,因此众生从诸法出离。」

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu , neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave , sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Chaṭṭhaṃ.

「诸比库,只要众生对此六外处的味如实为味、患如实为患、出离如实为出离,未遍知,诸比库,众生即尚未从有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的世代、有天人的世代出离、离缚、解脱,以离界限之心而住。诸比库,然而当众生对此六外处的味如实为味、患如实为患、出离如实为出离,遍知时,诸比库,众生即从有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的世代、有天人的世代出离、离缚、解脱,以离界限之心而住。」第六经。

7. Paṭhamābhinandasuttaṃ7. 第一欢喜经

§19

‘‘Yo , bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

「诸比库,凡欢喜眼者,他欢喜苦。凡欢喜苦者,我说他未从苦解脱。凡欢喜耳者……凡欢喜鼻者……凡欢喜舌者,他欢喜苦。凡欢喜苦者,我说他未从苦解脱。凡欢喜身者……凡欢喜意者,他欢喜苦。凡欢喜苦者,我说他未从苦解脱。」

‘‘Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Sattamaṃ.

「诸比库,然而凡不欢喜眼者,他不欢喜苦。凡不欢喜苦者,我说他已从苦解脱。凡不欢喜耳者……凡不欢喜鼻者……凡不欢喜舌者,他不欢喜苦。凡不欢喜苦者,我说他已从苦解脱。凡不欢喜身者……凡不欢喜意者,他不欢喜苦。凡不欢喜苦者,我说他已从苦解脱。」第七经。

8. Dutiyābhinandasuttaṃ8. 第二欢喜经

§20

‘‘Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

「诸比库,凡欢喜色者,他即欢喜苦。凡欢喜苦者,我说他未解脱苦。凡欢喜声……香……味……触……法者,他即欢喜苦。凡欢喜苦者,我说他未解脱苦。」

‘‘Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi . Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Aṭṭhamaṃ.

「诸比库,然而凡不欢喜色者,他即不欢喜苦。凡不欢喜苦者,我说他已解脱苦。凡不欢喜声……香……味……触……法者,他即不欢喜苦。凡不欢喜苦者,我说他已解脱苦。」第八经。

9. Paṭhamadukkhuppādasuttaṃ9. 第一苦生起经

§21

‘‘Yo , bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa…pe… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

「诸比库,凡眼之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。凡耳之……凡鼻之……凡舌之……凡身之……凡意之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。」

‘‘Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Navamaṃ.

「诸比库,然而凡眼之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。凡耳之……凡鼻之……凡舌之……凡身之……凡意之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。」第九经。

10. Dutiyadukkhuppādasuttaṃ10. 第二苦生起经

§22

‘‘Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

「诸比库,凡诸色之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。凡诸声之……凡诸香之……凡诸味之……凡诸触之……凡诸法之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。」

‘‘Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Dasamaṃ.

「诸比库,然而凡诸色之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。凡诸声之……凡诸香之……凡诸味之……凡诸触之……凡诸法之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。」第十经。

Yamakavaggo dutiyo. · 双品第二

Tassuddānaṃ –

其摄颂──

Sambodhena duve vuttā, assādena apare duve;

以正觉所说二经,以味所说另二经;

No cetena duve vuttā, abhinandena apare duve;

若以此说了两个,以欢喜说了另外两个;

Uppādena duve vuttā, vaggo tena pavuccatīti.

以生起说了两个,以此称为品。

3. Sabbavaggo

3. 一切品

1. Sabbasuttaṃ1. 一切经

§23

Sāvatthinidānaṃ . ‘‘Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, sabbaṃ? Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – idaṃ vuccati, bhikkhave, sabbaṃ. Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa ; puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Paṭhamaṃ.

沙瓦提因缘。「诸比库,我将为你们说一切。你们听!诸比库,什么是一切?眼与色,耳与声,鼻与香,舌与味,身与触,意与法——诸比库,这称为一切。诸比库,若有人这样说:『我拒绝这一切后,将施设另一个一切』,那只是他的言说而已;若被问及,他将不能回答,而且将遭受更多的困扰。那是什么原因?诸比库,因为那不是境界。」第一经。

2. Pahānasuttaṃ2. 舍断经

§24

‘‘Sabbappahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbappahānāya dhammo? Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…pe… yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ… yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Kāyo pahātabbo… mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbappahānāya dhammo’’ti. Dutiyaṃ.

「诸比库,我将为你们说为了断一切之法。你们听!诸比库,什么是为了断一切之法?诸比库,眼应被断,色应被断,眼识应被断,眼触应被断,凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被断……凡以此耳触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被断……凡以此鼻触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被断。舌应被断,味应被断,舌识应被断,舌触应被断,凡以此舌触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被断。身应被断……意应被断,法应被断,意识应被断,意触应被断,凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被断。诸比库,这是为了断一切之法。」第二经。

3. Abhiññāpariññāpahānasuttaṃ3. 证知遍知舍断经

§25

‘‘Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā , cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ…pe… jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Kāyo abhiññā pariññā pahātabbo… mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo’’ti. Tatiyaṃ.

「诸比库,我将为你们说为了证知、遍知、断一切之法。你们听!诸比库,什么是为了证知、遍知、断一切之法?诸比库,眼应被证知、遍知、断,色应被证知、遍知、断,眼识应被证知、遍知、断,眼触应被证知、遍知、断,凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被证知、遍知、断……舌应被证知、遍知、断,味应被证知、遍知、断,舌识应被证知、遍知、断,舌触应被证知、遍知、断,凡以此舌触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被证知、遍知、断。身应被证知、遍知、断……意应被证知、遍知、断,法应被证知、遍知、断,意识应被证知、遍知、断,意触应被证知、遍知、断,凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也应被证知、遍知、断。诸比库,这是为了证知、遍知、断一切之法。」第三经。

4. Paṭhamaaparijānanasuttaṃ4. 第一不遍知经

§26

‘‘Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya…pe… jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

「诸比库,不证知一切、不遍知、不离贪、不断,则不能灭尽苦。诸比库,不证知什么、不遍知、不离贪、不断,则不能灭尽苦?诸比库,不证知眼、不遍知、不离贪、不断,则不能灭尽苦。不证知色、不遍知、不离贪、不断,则不能灭尽苦。不证知眼识、不遍知、不离贪、不断,则不能灭尽苦。不证知眼触、不遍知、不离贪、不断,则不能灭尽苦。凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——不证知那、不遍知、不离贪、不断,则不能灭尽苦……不证知舌、不遍知、不离贪、不断,则不能灭尽苦。味……舌识……舌触……凡以此舌触为缘所生起的所感受的——或乐、或苦、或不苦不乐——不证知那、不遍知、不离贪、不断,则不能灭尽苦。身……不证知意、不遍知、不离贪、不断,则不能灭尽苦。法……意识……意触……凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——不证知那、不遍知、不离贪、不断,则不能灭尽苦。诸比库,不证知此一切、不遍知、不离贪、不断,则不能灭尽苦。

‘‘Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca , bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Catutthaṃ.

诸比库,证知一切、遍知、离贪、断,则能灭尽苦。诸比库,证知什么一切、遍知、离贪、断,则能灭尽苦?诸比库,证知眼、遍知、离贪、断,则能灭尽苦。证知色、遍知、离贪、断,则能灭尽苦。证知眼识、遍知、离贪、断,则能灭尽苦。证知眼触、遍知、离贪、断,则能灭尽苦。凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——证知那、遍知、离贪、断,则能灭尽苦……证知舌、遍知、离贪、断,则能灭尽苦。味……舌识……舌触……凡以此舌触为缘所生起的所感受的——或乐、或苦、或不苦不乐——证知那、遍知、离贪、断,则能灭尽苦。身……证知意、遍知、离贪、断,则能灭尽苦。法……意识……意触……凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——证知那、遍知、离贪、断,则能灭尽苦。诸比库,证知此一切、遍知、离贪、断,则能灭尽苦。」第四经。

5. Dutiyaaparijānanasuttaṃ5. 第二不遍知经

§27

‘‘Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Yañca, bhikkhave , cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

「诸比库,不证知一切、不遍知一切、不离染一切、不舍断一切者,无能灭尽苦。诸比库,什么是不证知一切、不遍知一切、不离染一切、不舍断一切者,无能灭尽苦?诸比库,眼与诸色,眼识与诸眼识所识知之法……舌与诸味,舌识与诸舌识所识知之法;身与诸触,身识与诸身识所识知之法;意与诸法,意识与诸意识所识知之法——诸比库,不证知此一切、不遍知此一切、不离染此一切、不舍断此一切者,无能灭尽苦。」

‘‘Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Pañcamaṃ.

「诸比库,证知一切、遍知一切、离染一切、舍断一切者,有能灭尽苦。诸比库,什么是证知一切、遍知一切、离染一切、舍断一切者,有能灭尽苦?诸比库,眼与诸色,眼识与诸眼识所识知之法……舌与诸味,舌识与诸舌识所识知之法;身与诸触,身识与诸身识所识知之法;意与诸法,意识与诸意识所识知之法——诸比库,证知此一切、遍知此一切、离染此一切、舍断此一切者,有能灭尽苦。」第五经

6. Ādittasuttaṃ6. 燃烧经

§28

Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, ādittaṃ. Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu , bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto . Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati …pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti. Chaṭṭhaṃ.

一时,世尊住在嘎亚的嘎亚山头,与一千位比库在一起。在那里,世尊对诸比库说:「诸比库,一切在燃烧。诸比库,什么是一切在燃烧?诸比库,眼在燃烧,诸色在燃烧,眼识在燃烧,眼触在燃烧。凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也在燃烧。以什么在燃烧?我说:『以贪火、嗔火、痴火在燃烧,以生、老、死、愁、悲、苦、忧、恼在燃烧。』……舌在燃烧,诸味在燃烧,舌识在燃烧,舌触在燃烧。凡以舌触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也在燃烧。以什么在燃烧?我说:『以贪火、嗔火、痴火在燃烧,以生、老、死、愁、悲、苦、忧、恼在燃烧。』……意在燃烧,诸法在燃烧,意识在燃烧,意触在燃烧。凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也在燃烧。以什么在燃烧?我说:『以贪火、嗔火、痴火在燃烧,以生、老、死、愁、悲、苦、忧、恼在燃烧。』诸比库,如是见者,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,凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——于那也厌离……凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——于那也厌离。厌离者离染,因离染而解脱,于解脱有『已解脱』之智,了知:『生已尽,梵行已立,应作已作,不再有此存在。』」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,那一千位比库的心无取着而从诸漏解脱。第六经

7. Addhabhūtasuttaṃ7. 已成经

§29

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, addhabhūtaṃ . Kiñca , bhikkhave, sabbaṃ addhabhūtaṃ? Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi…pe… jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Kāyo addhabhūto…pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati , virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti, ‘khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

如是我闻:一时,世尊住在王舍城竹林栗鼠养饲处。在那里,世尊对诸比库说:「诸比库,一切被压迫。诸比库,什么是一切被压迫?诸比库,眼被压迫,诸色被压迫,眼识被压迫,眼触被压迫,凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也被压迫。以什么被压迫?我说:『以生、老、死、愁、悲、苦、忧、恼被压迫。』……舌被压迫,诸味被压迫,舌识被压迫,舌触被压迫,凡以舌触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也被压迫。以什么被压迫?我说:『以生、老、死、愁、悲、苦、忧、恼被压迫。』身被压迫……意被压迫,诸法被压迫,意识被压迫,意触被压迫,凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也被压迫。以什么被压迫?我说:『以生、老、死、愁、悲、苦、忧、恼被压迫。』诸比库,如是见者,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……凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——于那也厌离。厌离者离染,因离染而解脱,于解脱有『已解脱』之智,了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第七经

8. Samugghātasāruppasuttaṃ8. 根除适当经

§30

‘‘Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati. Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati , tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati. Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati. Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati . Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā’’ti. Aṭṭhamaṃ.

「诸比库,我将为你们教导适合根除一切慢的道路。你们听!你们要如理作意,我将说。」「诸比库,什么是那适合根除一切慢的道路?诸比库,于此,比库不想眼,不想在眼中,不想从眼,不想『眼是我的』。不想诸色,不想在诸色中,不想从诸色,不想『诸色是我的』。不想眼识,不想在眼识中,不想从眼识,不想『眼识是我的』。不想眼触,不想在眼触中,不想从眼触,不想『眼触是我的』。凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』……不想舌,不想在舌中,不想从舌,不想『舌是我的』。不想诸味,不想在诸味中,不想从诸味,不想『诸味是我的』。不想舌识,不想在舌识中,不想从舌识,不想『舌识是我的』。不想舌触,不想在舌触中,不想从舌触,不想『舌触是我的』。凡以舌触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』……不想意,不想在意中,不想从意,不想『意是我的』。不想诸法,不想在诸法中,不想从诸法,不想『诸法是我的』。不想意识,不想在意识中,不想从意识,不想『意识是我的』。不想意触,不想在意触中,不想从意触,不想『意触是我的』。凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』。不想一切,不想在一切中,不想从一切,不想『一切是我的』。他如是不想者,不执取世间的任何事物。不执取者不战栗。不战栗者就自己般涅槃。了知:『生已尽,梵行已立,应作已作,不再有此存在。』诸比库,这就是那适合根除一切慢的道路。」第八经

9. Paṭhamasamugghātasappāyasuttaṃ9. 第一根除适宜经

§31

‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati…pe… cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati…pe… jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati…pe… manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Navamaṃ.

「诸比库,我将为你们教导适宜根除一切慢的道路。你们听!诸比库,什么是那适宜根除一切慢的道路?诸比库,于此,比库不想眼,不想在眼中,不想从眼,不想『眼是我的』。不想诸色……不想眼识,不想眼触,凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那它变成其他。世间变易有情,执着于有,欢喜有本身……不想舌,不想在舌中,不想从舌,不想『舌是我的』。不想诸味……不想舌识,不想舌触。凡以舌触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那它变成其他。世间变易有情,执着于有,欢喜有本身……不想意,不想在意中,不想从意,不想『意是我的』。不想诸法……不想意识,不想意触。凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也不想,也不想在那中,也不想从那,不想『那是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那它变成其他。世间变易有情,执着于有,欢喜有本身。诸比库,凡诸蕴、界、处,那也不想,也不想在那中,也不想从那,不想『那是我的』。他如是不想者,不执取世间的任何事物。不执取者不战栗。不战栗者就自己般涅槃。了知:『生已尽,梵行已立,应作已作,不再有此存在。』诸比库,这就是那适宜根除一切慢的道路。」第九经

10. Dutiyasamugghātasappāyasuttaṃ10. 第二根除适宜经

§32

‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?

「诸比库,我将为你们教导适宜根除一切慢的道路。你们听!诸比库,什么是那适宜根除一切慢的道路?」

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhuṃ niccaṃ vā aniccaṃ vā’’ti?

「诸比库,你们认为如何,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ , bhante’’.

「是苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ bhante’’.

「不也,尊者。」

‘‘Rūpā…pe… cakkhuviññāṇaṃ… cakkhusamphasso nicco vā anicco vā’’ti?

「诸色……(中略)……眼识……眼触是常或无常?」

‘‘Anicco, bhante’’…pe….

「无常的,尊者。」……(中略)……

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以眼触为缘而生起的所受——乐或苦或不苦不乐,那也是常或无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’…pe….

「不,尊者。」……

‘‘Jivhā niccā vā aniccā vā’’ti?

「舌是常还是无常?」

‘‘Aniccā bhante’’…pe….

「无常的,尊者。」……

‘‘Rasā… jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「诸味……舌识……舌触……凡以此舌触为缘所生起的所感受——或乐、或苦、或不苦不乐,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’…pe… dhammā… manoviññāṇaṃ… manosamphasso nicco vā anicco vāti?

「尊者,无常……(中略)……诸法……意识……意触是常还是无常?」

‘‘Anicco, bhante’’.

「无常,尊者。」

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者是苦还是乐?」

‘‘Dukkhaṃ bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法,适合被认为『这是我的,这是我,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Dasamaṃ.

「诸比库!如是见者,多闻的圣弟子于眼亦厌离,于诸色亦厌离,于眼识亦厌离,于眼触亦厌离。凡以此眼触为缘所生起的或乐或苦或不苦不乐的所受,于彼亦厌离……于舌亦厌离,于诸味亦……凡以此舌触为缘所生起的或乐或苦或不苦不乐的所受,于彼亦厌离。于意亦厌离,于诸法亦厌离,于意识亦厌离,于意触亦厌离。凡以此意触为缘所生起的或乐或苦或不苦不乐的所受,于彼亦厌离。厌离者则离染,由离染而解脱,于解脱则有『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。』诸比库!这就是那导向一切想之根除的适当之道。」第十经。

Sabbavaggo tatiyo. · 一切品第三

Tassuddānaṃ –

其摄颂——

Sabbañca dvepi pahānā, parijānāpare duve;

一切与二舍断,另二遍知;

Ādittaṃ addhabhūtañca, sāruppā dve ca sappāyā;

燃烧与半分,二相应与适当;

Vaggo tena pavuccatīti.

此品由此而说。

4. Jātidhammavaggo

4. 生法品

1-10. Jātidhammādisuttadasakaṃ1-10. 生法等经十则

§33

Sāvatthinidānaṃ . Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ…pe… jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Kāyo…pe... mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

沙瓦提因缘。于此……「诸比库!一切是生法。诸比库!什么是一切生法?诸比库!眼是生法。诸色……眼识……眼触是生法。凡以此眼触为缘所生起的或乐或苦或不苦不乐的所受,彼亦是生法……舌……诸味……舌识……舌触……凡以此舌触为缘所生起的或乐或苦或不苦不乐的所受,彼亦是生法。身……意是生法,诸法是生法,意识是生法,意触是生法。凡以此意触为缘所生起的或乐或苦或不苦不乐的所受,彼亦是生法。诸比库!如是见者,多闻的圣弟子于眼亦厌离,于诸色亦……于眼识亦……于眼触亦……不再有此存在。」第一经。

§34

‘‘Sabbaṃ , bhikkhave, jarādhammaṃ…pe… saṃkhittaṃ. Dutiyaṃ.

「诸比库!一切是老法……总说。」第二经。

§35

‘‘Sabbaṃ, bhikkhave, byādhidhammaṃ…pe…. Tatiyaṃ.

「诸比库,一切是病法……(中略)……第三。」

§36

‘‘Sabbaṃ, bhikkhave, maraṇadhammaṃ…pe…. Catutthaṃ.

「诸比库,一切是死法……(中略)……第四。」

§37

‘‘Sabbaṃ, bhikkhave, sokadhammaṃ…pe…. Pañcamaṃ.

「诸比库,一切是愁法……(中略)……第五。」

§38

‘‘Sabbaṃ, bhikkhave, saṃkilesikadhammaṃ…pe…. Chaṭṭhaṃ.

「诸比库,一切是杂染法……(中略)……第六。」

§39

‘‘Sabbaṃ , bhikkhave, khayadhammaṃ…pe…. Sattamaṃ.

「诸比库,一切是尽法……(中略)……第七。」

§40

‘‘Sabbaṃ, bhikkhave, vayadhammaṃ…pe…. Aṭṭhamaṃ.

「诸比库,一切是坏法……(中略)……第八。」

§41

‘‘Sabbaṃ, bhikkhave, samudayadhammaṃ…pe…. Navamaṃ.

「诸比库,一切是集法……(中略)……第九。」

§42

‘‘Sabbaṃ, bhikkhave, nirodhadhammaṃ…pe…. Dasamaṃ.

「诸比库,一切是灭法……(中略)……第十。」

Jātidhammavaggo catuttho. · 生法品第四

Tassuddānaṃ –

其摄颂——

Jātijarābyādhimaraṇaṃ, soko ca saṃkilesikaṃ;

生老病死，忧与杂染；

Khayavayasamudayaṃ, nirodhadhammena te dasāti.

灭尽变易生起，以灭法此十。

5. Sabbaaniccavaggo

5. 一切无常品

1-9. Aniccādisuttanavakaṃ1-9. 无常等经九则

§43

Sāvatthinidānaṃ . Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, aniccaṃ. Kiñca, bhikkhave, sabbaṃ aniccaṃ? Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ…pe… jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Kāyo anicco…pe… mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

沙瓦提因缘。于此……「诸比库！一切是无常的。诸比库！什么是一切无常的呢？诸比库！眼是无常的,诸色是无常的,眼识是无常的,眼触是无常的。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的……舌是无常的,诸味是无常的,舌识是无常的,舌触是无常的。凡以此舌触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的。身是无常的……意是无常的,诸法是无常的,意识是无常的,意触是无常的。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的。诸比库！如是见者,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。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,于那也厌离……于意厌离,于诸法厌离,于意识厌离,于意触厌离,凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,于那也厌离。厌离而离贪；因离贪而解脱；于解脱有『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。』」第一经。

§44

‘‘Sabbaṃ , bhikkhave, dukkhaṃ…pe…. Dutiyaṃ.

「诸比库！一切是苦的……」第二经。

§45

‘‘Sabbaṃ, bhikkhave, anattā…pe…. Tatiyaṃ.

「诸比库！一切是无我的……」第三经。

§46

‘‘Sabbaṃ , bhikkhave, abhiññeyyaṃ…pe… . Catutthaṃ.

「诸比库！一切是应遍知的……」第四经。

§47

‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ…pe…. Pañcamaṃ.

「诸比库,一切应遍知……(中略)……第五。」

§48

‘‘Sabbaṃ, bhikkhave, pahātabbaṃ…pe…. Chaṭṭhaṃ.

「诸比库,一切应舍断……(中略)……第六。」

§49

‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ…pe… . Sattamaṃ.

「诸比库,一切应作证……(中略)……第七。」

§50

‘‘Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ…pe…. Aṭṭhamaṃ.

「诸比库,一切应以证智遍知……(中略)……第八。」

§51

‘‘Sabbaṃ , bhikkhave, upaddutaṃ…pe…. Navamaṃ.

「诸比库,一切被恼害……(中略)……第九。」

10. Upassaṭṭhasuttaṃ10. 逼恼经

§52

‘‘Sabbaṃ , bhikkhave, upassaṭṭhaṃ . Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ…pe… jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Kāyo upassaṭṭho… mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti . ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

「诸比库,一切被侵扰。诸比库,什么是一切被侵扰?诸比库,眼被侵扰,诸色被侵扰,眼识被侵扰,眼触被侵扰。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,那也被侵扰……(中略)……舌被侵扰,诸味被侵扰,舌识被侵扰,舌触被侵扰。凡以此舌触为缘所生起的所受——或乐、或苦、或不苦不乐,那也被侵扰。身被侵扰……意被侵扰,诸法被侵扰,意识被侵扰,意触被侵扰。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,那也被侵扰。诸比库,如是见,多闻圣弟子于眼厌离,于诸色厌离,于眼识厌离,于眼触厌离。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,于那也厌离……(中略)……于意厌离,于诸法厌离,于意识厌离,于意触厌离。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,于那也厌离。厌离故离染,因离染故解脱,于解脱有『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。』」第十。

Sabbaaniccavaggo pañcamo. · 一切无常品第五

Tassuddānaṃ –

其摄颂——

Aniccaṃ dukkhaṃ anattā, abhiññeyyaṃ pariññeyyaṃ;

「无常、苦、无我,应证知、应遍知;」

Pahātabbaṃ sacchikātabbaṃ, abhiññeyyapariññeyyaṃ ;

应断、应作证、应证知、应遍知；

Upaddutaṃ upassaṭṭhaṃ, vaggo tena pavuccatīti.

受恼害、受逼迫，此品因此而被称说。

Saḷāyatanavagge paṭhamapaṇṇāsako samatto. · 六处品第一个五十完

Tassa vagguddānaṃ –

其品之摄颂——

Aniccavaggaṃ yamakaṃ, sabbaṃ vaggaṃ jātidhammaṃ;

无常品、双品、一切品、生法；

Aniccavaggena paññāsaṃ, pañcamo tena pavuccatīti.

以无常品为五十，因此而称为第五。

6. Avijjāvaggo

6. 无明品

1. Avijjāpahānasuttaṃ1. 无明断除经

§53

Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

沙瓦提因缘。时，有一位比库来到世尊处；来到后，礼敬世尊，坐于一旁。坐于一旁的那位比库对世尊如此说道——「尊者，如何知、如何见，无明被断除，明生起？」

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti. Paṭhamaṃ.

「比库，知见眼为无常者，无明被断除，明生起。知见诸色为无常者，无明被断除，明生起。眼识……眼触……凡以此眼触为缘所生起的所感受——或乐、或苦、或非苦非乐——知见其亦为无常者,无明被断除,明生起。耳……鼻……舌……身……知见意为无常者,无明被断除,明生起。诸法……意识……意触……凡以此意触为缘所生起的所感受——或乐、或苦、或非苦非乐——知见其亦为无常者,无明被断除,明生起。比库,如此知、如此见,无明被断除,明生起。」第一经。

2. Saṃyojanapahānasuttaṃ2. 结断除经

§54

‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī’’ti. Dutiyaṃ.

「尊者!如何知、如何见,结被舍断?」「比库!知见眼为无常,结被舍断。诸色……眼识……眼触……凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,知见那也是无常,结被舍断。耳……鼻……舌……身……意……诸法……意识……意触……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,知见那也是无常,结被舍断。比库!如是知、如是见,结被舍断。」第二

3. Saṃyojanasamugghātasuttaṃ3. 结根除经

§55

‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Rūpe anattato… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti. Tatiyaṃ.

「尊者!如何知、如何见,结达到根除?」「比库!知见眼为无我,结达到根除。诸色为无我……眼识……眼触……凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,知见那也是无我,结达到根除。耳……鼻……舌……身……意……诸法……意识……意触……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,知见那也是无我,结达到根除。比库!如是知、如是见,结达到根除。」第三

4. Āsavapahānasuttaṃ4. 漏断除经

§56

‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī’’ti…pe…. Catutthaṃ.

「尊者!如何知、如何见,诸漏被舍断?」……第四

5. Āsavasamugghātasuttaṃ5. 漏根除经

§57

‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī’’ti…pe… . Pañcamaṃ.

「尊者!如何知、如何见,诸漏达到根除?」……第五

6. Anusayapahānasuttaṃ6. 随眠断除经

§58

‘‘Kathaṃ nu kho…pe… anusayā pahīyantī’’ti…pe…. Chaṭṭhaṃ.

「如何……诸随眠被舍断?」……第六

7. Anusayasamugghātasuttaṃ7. 随眠根除经

§59

‘‘Kathaṃ nu kho…pe… anusayā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti…pe… sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī’’ti. Sattamaṃ.

「如何……诸随眠达到根除?」「比库!知见眼为无我,诸随眠达到根除……耳……鼻……舌……身……意……诸法……意识……意触……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,知见那也是无我,诸随眠达到根除。比库!如是知、如是见,诸随眠达到根除。」第七

8. Sabbupādānapariññāsuttaṃ8. 一切取遍知经

§60

‘‘Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’nti pajānāti. Sotañca paṭicca sadde ca uppajjati… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati , dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo’’ti. Aṭṭhamaṃ.

「诸比库!我将为你们说为了一切取的遍知之法。你们听!诸比库!什么是为了一切取的遍知之法?缘眼与诸色生起眼识。三者的会合是触。以触为缘有受。诸比库!如是见,有闻的圣弟子于眼也厌离,于诸色也厌离,于眼识也厌离,于眼触也厌离,于受也厌离。厌离而离染;由离染而解脱;由解脱而了知『我的取已被遍知』。缘耳与诸声生起……缘鼻与诸香……缘舌与诸味……缘身与诸触……缘意与诸法生起意识。三者的会合是触。以触为缘有受。诸比库!如是见,有闻的圣弟子于意也厌离,于诸法也厌离,于意识也厌离,于意触也厌离,于受也厌离。厌离而离染;由离染而解脱;由解脱而了知『我的取已被遍知』。诸比库!这是为了一切取的遍知之法。」第八

9. Paṭhamasabbupādānapariyādānasuttaṃ9. 第一一切取遍尽经

§61

‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādāna’nti pajānāti…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādāna’nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Navamaṃ.

「诸比库!我将为你们说为了一切取的耗尽之法。你们听!诸比库!什么是为了一切取的耗尽之法?缘眼与诸色生起眼识。三者的会合是触。以触为缘有受。诸比库!如是见,有闻的圣弟子于眼也厌离,于诸色也厌离,于眼识也厌离,于眼触也厌离,于受也厌离。厌离而离染;由离染而解脱;由解脱而了知『我的取已被耗尽』……缘舌与诸味生起舌识……缘意与诸法生起意识。三者的会合是触。以触为缘有受。诸比库!如是见,有闻的圣弟子于意也厌离,于诸法也厌离,于意识也厌离,于意触也厌离,于受也厌离。厌离而离染;由离染而解脱;由解脱而了知『我的取已被耗尽』。诸比库!这是为了一切取的耗尽之法。」第九

10. Dutiyasabbupādānapariyādānasuttaṃ10. 第二一切取遍尽经

§62

‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha . Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo’’?

「诸比库!我将为你们讲说遍知一切取之法。你们听!诸比库!什么是遍知一切取之法?」

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「诸比库!你们认为如何,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Rūpā…pe… cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

「诸色……(中略)……眼识是常还是无常?」

‘‘Aniccaṃ, bhante’’…pe….

「无常的,尊者」……

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

「眼触是常的还是无常的?」

‘‘Anicco, bhante’’…pe….

「无常的,尊者」……

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那也是常的还是无常的?」

‘‘Aniccaṃ, bhante’’…pe….

「无常的,尊者」……

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā’’ti?

「耳……鼻……舌……身……意……诸法……意识……意触……凡以意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,那也是常的还是无常的?」

‘‘Aniccaṃ , bhante’’.

「无常的,尊者」。

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常的是苦的还是乐的?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡是无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不也,尊者。」

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Dasamaṃ.

「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,凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐,于此也厌离……于舌厌离,于诸味厌离,于舌识厌离,于舌触厌离,凡以此舌触为缘所生起的……于意厌离,于诸法厌离,于意识厌离,于意触厌离,凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐,于此也厌离。厌离者离染,由离染而解脱,于解脱中有『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。』诸比库!这是为了一切取的遍知之法。」第十经。

Avijjāvaggo chaṭṭho. · 无明品第六

Tassuddānaṃ –

其摄颂——

Avijjā saṃyojanā dve, āsavena duve vuttā;

无明、结二经,以漏说二经;

Anusayā apare dve, pariññā dve pariyādinnaṃ;

随眠另有二,遍知二、遍知经;

Vaggo tena pavuccatīti.

此品如是说。

7. Migajālavaggo

7. 弥嘎加喇品

1. Paṭhamamigajālasuttaṃ1. 第一鹿网经

§63

Sāvatthinidānaṃ . Atha kho āyasmā migajālo yena bhagavā…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘‘ekavihārī, ekavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī’’ti?

沙瓦提因缘。尔时,具寿弥嘎加喇前往世尊处……(中略)……坐于一面的具寿弥嘎加喇对世尊如此说:「尊者,所谓『独住者,独住者』。尊者,到什么程度是独住者?到什么程度又是有伴住者呢?」

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Santi…pe… santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā sadutiyavihārī’’ti vuccati.

「弥嘎加喇,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,欢喜生起。有欢喜时,就有染;有染时,就有结缚。弥嘎加喇,被欢喜结缚所系缚的比库,被称为有伴住者。有……(中略)……弥嘎加喇,有舌识知的味,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,欢喜生起。有欢喜时,就有染;有染时,就有结缚。弥嘎加喇,被欢喜结缚所系缚的比库,被称为有伴住者。弥嘎加喇,如此住的比库,即使亲近阿兰若、林野、边地的住所,少声、少音、无人气息、适合隐居、适合独坐;然而仍被称为有伴住者。那是什么原因?渴爱是他的伴侣,它未被他舍断。因此被称为有伴住者。」

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi . Atha kho ekavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ekavihārīti vuccatī’’ti. Paṭhamaṃ.

「弥嘎加喇,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库不欢喜、不欢迎、不执持它,当他不欢喜、不欢迎、不执持它时,欢喜灭尽。无欢喜时,就无染;无染时,就无结缚。弥嘎加喇,离欢喜结缚的比库,被称为独住者……(中略)……弥嘎加喇,有舌识知的味……(中略)……弥嘎加喇,有意识知的法,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库不欢喜、不欢迎、不执持它,当他不欢喜、不欢迎、不执持它时,欢喜灭尽。无欢喜时,就无染;无染时,就无结缚。弥嘎加喇,离欢喜结缚的比库,被称为独住者。弥嘎加喇,如此住的比库,即使住在村边,与比库、比库尼、近事男、近事女、国王、国王大臣、外道、外道弟子混杂;然而仍被称为独住者。那是什么原因?渴爱是他的伴侣,它已被他舍断。因此被称为独住者。」第一经。

2. Dutiyamigajālasuttaṃ2. 第二鹿网经

§64

Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

尔时,具寿弥嘎加喇前往世尊处……(中略)……坐于一面的具寿弥嘎加喇对世尊如此说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Nandisamudayā dukkhasamudayo, migajālāti vadāmi.

「弥嘎加喇,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,欢喜生起。弥嘎加喇,我说:从欢喜之集而有苦之集……(中略)……弥嘎加喇,有舌识知的味……(中略)……弥嘎加喇,有意识知的法,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,欢喜生起。弥嘎加喇,我说:从欢喜之集而有苦之集。」

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī’’ti.

「弥嘎加喇,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库不欢喜、不欢迎、不执持它,当他不欢喜、不欢迎、不执持它时,欢喜灭尽。弥嘎加喇,我说:从欢喜之灭而有苦之灭……(中略)……弥嘎加喇,有舌识知的味,可喜、可爱……(中略)……弥嘎加喇,有意识知的法,可喜、可爱、可意、可爱之色、与欲相应、能引起染著。若比库不欢喜、不欢迎、不执持它,当他不欢喜、不欢迎、不执持它时,欢喜灭尽。弥嘎加喇,我说:从欢喜之灭而有苦之灭。」

Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro ca panāyasmā migajālo arahataṃ ahosīti. Dutiyaṃ.

尔时,具寿弥嘎加喇欢喜、随喜世尊所说,从座起立,礼敬世尊,作右绕后离去。尔时,具寿弥嘎加喇独自远离、不放逸、热诚、自励而住,不久——为了这个目的,善男子们正确地从在家出家成为非家——那无上的梵行终极,在现法中以自己的证智作证、具足后而住。他证知:『生已尽,梵行已立,应作已作,再无后有。』具寿弥嘎加喇成为阿拉汉之一。第二经。

3. Paṭhamasamiddhimārapañhāsuttaṃ3. 第一三弥提魔问经

§65

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā…pe… bhagavantaṃ etadavoca – ‘‘‘māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā’’ti?

一时,世尊住在王舍城竹林栗鼠庇护所。那时,具寿沙密地前往世尊处……对世尊如此说:「尊者,说『魔、魔』。尊者,到什么程度是魔或魔的施设呢?」

‘‘Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ , atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.

「沙密地,凡有眼、有色、有眼识、有眼识所识知的诸法之处,在那里有魔或魔的施设。有耳、有声、有耳识、有耳识所识知的诸法,在那里有魔或魔的施设。有鼻、有香、有鼻识、有鼻识所识知的诸法,在那里有魔或魔的施设。有舌、有味、有舌识、有舌识所识知的诸法,在那里有魔或魔的施设。有身、有触、有身识、有身识所识知的诸法,在那里有魔或魔的施设。有意、有法、有意识、有意识所识知的诸法,在那里有魔或魔的施设。」

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi sotaṃ…pe… natthi ghānaṃ…pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo…pe…. Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā’’ti. Tatiyaṃ.

「沙密地,凡无眼、无色、无眼识、无眼识所识知的诸法之处,在那里无魔或魔的施设。无耳……无鼻……无舌、无味、无舌识、无舌识所识知的诸法,在那里无魔或魔的施设。无身……无意、无法、无意识、无意识所识知的诸法,在那里无魔或魔的施设。」第三经。

4. Samiddhisattapañhāsuttaṃ4. 三弥提有情问经

§66

‘‘‘Satto , satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā’’ti…pe…. Catutthaṃ.

「尊者,说『有情、有情』。尊者,到什么程度是有情或有情的施设呢?」……第四经。

5. Samiddhidukkhapañhāsuttaṃ5. 三弥提苦问经

§67

‘‘‘Dukkhaṃ , dukkha’nti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā’’ti…pe…. Pañcamaṃ.

「尊者,说『苦、苦』。尊者,到什么程度是苦或苦的施设呢?」……第五经。

6. Samiddhilokapañhāsuttaṃ6. 三弥提世间问经

§68

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā’’ti? Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti…pe… atthi jivhā…pe… atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.

「尊者,说『世间、世间』。尊者,到什么程度是世间或世间的施设呢?」「沙密地,凡有眼、有色、有眼识、有眼识所识知的诸法之处,在那里有世间或世间的施设……有舌……有意、有法、有意识、有意识所识知的诸法,在那里有世间或世间的施设。」

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā…pe… natthi jivhā…pe… natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā’’ti. Chaṭṭhaṃ.

「沙密地,凡无眼、无色、无眼识、无眼识所识知的诸法之处,在那里无世间或世间的施设……无舌……无意、无法、无意识、无意识所识知的诸法,在那里无世间或世间的施设。」第六经。

7. Upasenaāsīvisasuttaṃ7. 伍巴谢那毒蛇经

§69

Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi – ‘‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’ti.

一时,具寿沙利子与具寿伍巴些那住在王舍城寒林蛇头岩。那时,具寿伍巴些那的身上落了一条毒蛇。那时,具寿伍巴些那召唤诸比库:「来吧,诸贤友,把这个身体放到床上抬到外面去。在这个身体还未在此处散坏之前,就像一把糠。」

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca – ‘‘na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. Atha ca panāyasmā upaseno evamāha – ‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’’ti. ‘‘Yassa nūna, āvuso sāriputta, evamassa – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā… ahaṃ manoti vā mama manoti vā’. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. Mayhañca kho, āvuso sāriputta, na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’. Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo’’ti!

如是说已,具寿沙利子对具寿伍巴些那如是说——「然而我们并未看见具寿伍巴些那的身有变异或诸根有改变。然而具寿伍巴些那却如是说——『来吧,诸贤友!将我这个身体抬上床后搬到外面。在这个身体还未在此处散坏之前;犹如一把糠』」。「贤友沙利子,凡如是者——『我是眼』或『我的眼』……『我是舌』或『我的舌』……『我是意』或『我的意』。贤友沙利子,对他来说,可能会有身的变异或诸根的改变。然而,贤友沙利子,我并非如是——『我是眼』或『我的眼』……『我是舌』或『我的舌』……『我是意』或『我的意』。贤友沙利子,对我来说,为何会有身的变异或诸根的改变呢」!

‘‘Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. Tasmā āyasmato upasenassa na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’’’ti. Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. Sattamaṃ.

「具寿伍巴些那确实长夜已善根除我作、我所作、慢随眠。因此,具寿伍巴些那并非如是——『我是眼』或『我的眼』……『我是舌』或『我的舌』……『我是意』或『我的意』」。于是,那些比库们将具寿伍巴些那的身体抬上床后搬到外面。于是,具寿伍巴些那的身体就在那里散坏;犹如一把糠。第七经。

8. Upavāṇasandiṭṭhikasuttaṃ8. 伍巴瓦那现见经

§70

Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

于是,具寿伍巴瓦那去到世尊那里……坐在一边的具寿伍巴瓦那对世尊如是说——「大德,所说『现见之法,现见之法』。大德,到什么程度,法是现见的、无时的、来见的、引导的、智者各自证知的呢」?

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

「伍巴瓦那,于此,比库以眼见色后,既是色感受者,也是色贪感受者。当内在于诸色有贪时,他了知『我内在于诸色有贪』。伍巴瓦那,凡比库以眼见色后,既是色感受者,也是色贪感受者。当内在于诸色有贪时,他了知『我内在于诸色有贪』。伍巴瓦那,如是,法是现见的、无时的、来见的、引导的、智者各自证知的」……

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

「再者,伍巴瓦那,比库以舌尝味后,既是味感受者,也是味贪感受者。当内在于诸味有贪时,他了知『我内在于诸味有贪』。伍巴瓦那,凡比库以舌尝味后,既是味感受者,也是味贪感受者。当内在于诸味有贪时,他了知『我内在于诸味有贪』。伍巴瓦那,如是,法是现见的、无时的、来见的、引导的、智者各自证知的」……

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti…pe… paccattaṃ veditabbo viññūhī’’ti…pe….

「再者,伍巴瓦那,比库以意识法后,既是法感受者,也是法贪感受者。当内在于诸法有贪时,他了知『我内在于诸法有贪』。伍巴瓦那,凡比库以意识法后,既是法感受者,也是法贪感受者。当内在于诸法有贪时,他了知『我内在于诸法有贪』。伍巴瓦那,如是,法是现见的……智者各自证知的」……

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

「伍巴瓦那,于此,比库以眼见色后,既是色感受者,但非色贪感受者。当内在于诸色无贪时,他了知『我内在于诸色无贪』。伍巴瓦那,凡比库以眼见色后,既是色感受者,但非色贪感受者。当内在于诸色无贪时,他了知『我内在于诸色无贪』。伍巴瓦那,如是,法是现见的、无时的、来见的、引导的、智者各自证知的」……

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti…pe….

「再者,伍巴瓦那,比库以舌尝味后,既是味感受者,但非味贪感受者。当内在于诸味无贪时,他了知『我内在于诸味无贪』……

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti. Aṭṭhamaṃ.

「再者,伍巴瓦那,比库以意识知法后,他感受法,但不感受对法的贪。当内在于诸法中无贪时,他了知『我内在于诸法中无贪』。伍巴瓦那,当比库以意识知法后,他感受法,但不感受对法的贪。当内在于诸法中无贪时,他了知『我内在于诸法中无贪』。伍巴瓦那,如此,法是现见的、不待时的、来见的、引导的、智者应各自证知的。」第八。

9. Paṭhamachaphassāyatanasuttaṃ9. 第一六触处经

§71

‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

「诸比库,任何比库若不如实了知六触处的集起、灭没、味、患与出离,他的梵行未圆满,他远离此法与律。」

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ . Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

如是说已,某位比库对世尊如是说:「大德,于此我无依怙。大德,因为我不如实了知六触处的集起、灭没、味、患与出离。」

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘etaṃ mama, esohamasmi , eso me attā’ti samanupassasī’’ti?

「比库,你怎么想:你随观眼为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,大德。」

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

「善哉,比库!比库,于此,你应以正慧如实善见眼为『这不是我的,这我不是,这不是我的我』。这是苦的边际……(中略)……你随观舌为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,大德。」

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

「善哉,比库!比库,于此,你应以正慧如实善见舌为『这不是我的,这我不是,这不是我的我』。这是苦的边际……(中略)……你随观意为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不是,尊者。」

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassā’’ti. Navamaṃ.

「善哉,比库!比库,于此,你应以正慧如实善见意为『此非我所,此非我是,此非我的我』。这是苦的边际。」第九经。

10. Dutiyachaphassāyatanasuttaṃ10. 第二六触处经

§72

「诸比库!任何比库若不如实了知六触处的集起、灭没、味、患、离,则他未住梵行,他远离此法、律。」

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

如是说已,某位比库对世尊如是说:「尊者!于此我有呼吸、无呼吸。尊者!我确实不如实了知六触处的集起、灭没、味、患、离。」

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti samanupassasī’’ti?

「比库!你意下如何?你随观眼为『此非我所,此非我是,此非我的我』吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

「善哉,比库!比库,于此,你应以正慧如实善见眼为『此非我所,此非我是,此非我的我』。如是,你将舍断此第一触处,未来不再有……(中略)……

‘‘Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

「你随观舌为『此非我所,此非我是,此非我的我』吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Sādhu , bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ catutthaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

「善哉,比库!比库,在此,你的舌『这不是我的,我不是这个,这不是我的我』,如此以正慧如实善见,这样你的这第四触处将被舍断,未来不再生……(中略)……

‘‘Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

「你随观意『这不是我的,我不是这个,这不是我的我』吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā’’ti. Dasamaṃ.

「善哉,比库!比库,在此,你的意『这不是我的,我不是这个,这不是我的我』,如此以正慧如实善见,这样你的这第六触处将被舍断,未来不再生。」第十经。

11. Tatiyachaphassāyatanasuttaṃ11. 第三六触处经

§73

「诸比库!任何比库如实不了知六触处的集起、灭没、乐味、过患与出离,他的梵行未圆满,他远离此法律。」

如是说已,某位比库对世尊如是说:「尊者!在此我呼吸、吸气。尊者!因为我如实不了知六触处的集起、灭没、乐味、过患与出离。」

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「比库!你怎么想,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

「耳……鼻……舌……身……意是常或无常?」

‘‘Anicco, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡是无常的、苦的、变易法,适合认为『这是我的,这是我,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

「比库,如是见者,多闻圣弟子于眼亦厌离,于耳亦厌离,于鼻亦厌离,于舌亦厌离,于身亦厌离,于意亦厌离。厌离者则离染;离染者则解脱;于解脱则有『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。』」第十一经。

Migajālavaggo sattamo. · 鹿网品第七

Tassuddānaṃ –

其摄颂——

Migajālena dve vuttā, cattāro ca samiddhinā;

弥嘎加喇说二经,沙玛内拉地那说四经;

Upaseno upavāṇo, chaphassāyatanikā tayoti.

伍巴些那、伍巴瓦那,六触处三经。

8. Gilānavaggo

8. 病品

1. Paṭhamagilānasuttaṃ1. 第一病经

§74

Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

沙瓦提因缘。时,某位比库前往世尊处……省略……坐于一边的那位比库对世尊如是说:「尊者,在某精舍有一位新的、不知名的比库,患病、痛苦、重病。尊者,请世尊出于怜悯前往那位比库处。」

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi . Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

时,世尊听闻「新的」之语及「病者」之语,了知「不知名的比库」后,前往那位比库处。那位比库从远处看见世尊前来。看见后,在床上移动身体。时,世尊对那位比库如是说:「够了,比库,你不要在床上移动身体。有这些已设置的座位,我将坐在那里。」世尊坐于已设置的座位。坐下后,世尊对那位比库如是说:「比库,你可忍受吗?你可维持吗?苦受是在减退而非增进吗?减退之相可了知而非增进吗?」

‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti.

「尊者,我不可忍受,不可维持,强烈的苦受在增进而非减退,增进之相可了知而非减退。」

‘‘Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro’’ti?

「比库,你没有任何恶作,没有任何追悔吗?」

‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro’’ti.

「尊者,我确实有不少的恶作,不少的追悔。」

‘‘Kacci pana taṃ , bhikkhu, attā sīlato upavadatī’’ti?

「比库,那么,你的自我在戒方面责备你吗?」

‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti .

「尊者,我的自我在戒方面不责备我。」

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti?

「比库,如果你的自我在戒方面不责备你,那么你有什么恶作,有什么追悔呢?」

‘‘Na khvāhaṃ , bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti .

「尊者!我不了知世尊所说的法是为了戒清净。」

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

「比库!如果你不了知我所说的法是为了戒清净,那么,比库!你了知我所说的法是为了什么呢?」

‘‘Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

「尊者!我了知世尊所说的法是为了离贪。」

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「善哉!善哉!比库!善哉!比库!你了知我所说的法是为了离贪。比库!确实,我所说的法是为了离贪。比库!你认为如何,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

「凡是……(中略)……耳……鼻……舌……身……意是常还是无常?」

‘‘Anicco, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡是无常的,那是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「尊者,是苦。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’.

「尊者,确实不适合。」

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti.

「比库,如是见者,多闻圣弟子于眼厌离,于耳厌离……于意厌离。厌离故离染;离染故解脱;解脱时『我已解脱』之智生起。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Paṭhamaṃ.

世尊如是说。那位比库心满意足,欢喜世尊所说。而且,当此分别论被宣说时,那位比库生起了离尘、离垢的法眼:「凡任何集法,一切皆是灭法。」第一经。

2. Dutiyagilānasuttaṃ2. 第二病经

§75

Atha kho aññataro bhikkhu…pe… bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

时,某位比库……对世尊如是说:「尊者,在某精舍有一位新的、不知名的比库,患病、痛苦、重病。尊者,请世尊出于慈悯,前往那位比库处。」

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

时,世尊听闻新比库之语及病人之语,知道「不知名的比库」后,前往那位比库处。那位比库从远处看见世尊前来。看见后,在床上移动身体。时,世尊对那位比库如是说:「够了,比库,你不要在床上移动身体。有这些已设置的座位,我将坐在那里。」世尊坐在已设置的座位上。坐下后,世尊对那位比库如是说:「比库,你可忍受吗?你可维持吗?痛苦的受是减退而非增长吗?减退而非增长是可知的吗?」

‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ…pe… na kho maṃ , bhante, attā sīlato upavadatī’’ti.

「尊者,我不可忍受,不可维持……尊者,我的我不会在戒方面责备我。」

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti?

「比库,如果你的自我在戒方面不责备,那么你有什么追悔,有什么后悔呢?」

‘‘Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

「尊者,我不了知世尊所说的法是为了戒清净。」

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

「比库,如果你不了知我所说的法是为了戒清净,那么,比库,你了知我所说的法是为了什么呢?」

‘‘Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

「尊者,我了知世尊所说的法是为了无取般涅槃。」

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.

「善哉!善哉!比库!比库,你善了知我所说的法是为了无取般涅槃。比库,我所说的法确实是为了无取般涅槃。」

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「比库,你认为如何,眼是常还是无常?」

‘‘Aniccaṃ , bhante’’.

「无常,尊者。」

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「凡是……耳……鼻……舌……身……意……意识……意触……凡以此意触为缘所生起的受,或乐、或苦、或不苦不乐,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不也,尊者。」

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi… manoviññāṇepi… manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「如是见,比库,多闻圣弟子于眼厌离……于意……于意识……于意触厌离。凡以意触为缘所生之所受——乐、或苦、或不苦不乐,于彼亦厌离。厌离者离染;由离染而解脱;解脱时,『我解脱』之智生起。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti . Dutiyaṃ.

世尊如是说。那位比库心满意足,欢喜世尊所说。而且,当此分别论被宣说时,那位比库的心无取着而从诸漏解脱。第二经。

3. Rādhaaniccasuttaṃ3. 拉德无常经

§76

Atha kho āyasmā rādho…pe… ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu , yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? Cakkhu aniccaṃ , rūpā aniccā, cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo…pe… jivhā… kāyo… mano anicco. Tatra te chando pahātabbo. Dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo’’ti. Tatiyaṃ.

那时,具寿拉德……坐于一面的具寿拉德对世尊如是说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」「拉德,凡无常者,于彼你应舍断欲。拉德,何者是无常,于彼你应舍断欲?眼是无常,诸色是无常,眼识……眼触……凡以眼触为缘所生之所受——乐、或苦、或不苦不乐,彼亦是无常。于彼你应舍断欲……舌……身……意是无常。于彼你应舍断欲。诸法……意识……意触……凡以意触为缘所生之所受——乐、或苦、或不苦不乐,彼亦是无常。于彼你应舍断欲。拉德,凡无常者,于彼你应舍断欲。」第三经。

4. Rādhadukkhasuttaṃ4. 拉德苦经

§77

‘‘Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. Kiñca, rādha, dukkhaṃ? Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassa…pe… adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo…pe… mano dukkho… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo’’ti. Catutthaṃ.

「拉达,凡是苦者,于彼你应舍断欲。拉达,什么是苦呢?拉达,眼是苦,于彼你应舍断欲。诸色……眼识……眼触……凡以此眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也是苦,于彼你应舍断欲……意是苦……诸法……意识……意触……凡以此意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也是苦,于彼你应舍断欲。拉达,凡是苦者,于彼你应舍断欲。」第四经。

5. Rādhaanattasuttaṃ5. 拉德无我经

§78

‘‘Yo kho, rādha, anattā tatra te chando pahātabbo. Ko ca, rādha, anattā? Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā…pe… mano anattā… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. Yo kho, rādha, anattā tatra te chando pahātabbo’’ti. Pañcamaṃ.

「拉达,凡是无我者,于彼你应舍断欲。拉达,什么是无我呢?拉达,眼是无我,于彼你应舍断欲。诸色……眼识……眼触……凡以此眼触为缘……意是无我……诸法……意识……意触……凡以此意触为缘所生起的所感受——或乐、或苦、或不苦不乐——那也是无我,于彼你应舍断欲。拉达,凡是无我者,于彼你应舍断欲。」第五经。

6. Paṭhamaavijjāpahānasuttaṃ6. 第一无明断除经

§79

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

那时,某位比库去到世尊那里……坐于一边后,那位比库对世尊如此说:「尊者,是否有非法品,舍断它后,比库的无明被舍断,明生起呢?」

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

「比库,有非法品,舍断它后,比库的无明被舍断,明生起。」

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

「尊者,什么是那非法品,舍断它后,比库的无明被舍断,明生起呢?」

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

「比库,无明是那非法品,舍断它后,比库的无明被舍断,明生起。」

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

「尊者,如何知、如何见的比库,无明被舍断,明生起呢?」

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati…pe… manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Chaṭṭhaṃ.

「比库,知、见眼为无常的比库,无明被舍断,明生起。诸色……眼识……眼触……凡以此眼触为缘所生起的所感受——或乐、或苦、或不苦不乐——知、见那也是无常的比库,无明被舍断,明生起……知、见意为无常的比库,无明被舍断,明生起。诸法……意识……意触……凡以此意触为缘所生起的所感受——或乐、或苦、或不苦不乐——知、见那也是无常的比库,无明被舍断,明生起。比库,如此知、如此见的比库,无明被舍断,明生起。」第六经。

7. Dutiyaavijjāpahānasuttaṃ7. 第二无明断除经

§80

Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

尔时,某位比库……乃至……如此说:「尊者,是否有非法品,通过舍断它,比库的无明被舍断,明生起?」

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

「比库,确实有非法品,通过舍断它,比库的无明被舍断,明生起。」

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

「尊者,那是哪非法品,通过舍断它,比库的无明被舍断,明生起?」

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

「比库,无明就是那非法品,通过舍断它,比库的无明被舍断,明生起。」

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

「尊者,如何知、如何见,无明被舍断,明生起?」

‘‘Idha, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati , rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati…pe… manaṃ aññato passati, dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Sattamaṃ.

「比库,于此,比库听闻:『一切法不值得执着。』比库,若比库如此听闻:『一切法不值得执着』,他遍知一切法,遍知一切法后,他遍知一切法,遍知一切法后,他以不同的方式看待一切相,以不同的方式看待眼,以不同的方式看待诸色……眼识……眼触……凡以眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——他也以不同的方式看待……乃至……以不同的方式看待意,以不同的方式看待诸法……意识……意触……凡以意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——他也以不同的方式看待。比库,如此知、如此见的比库,无明被舍断,明生起。」第七经。

8. Sambahulabhikkhusuttaṃ8. 众多比库经

§81

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

尔时,众多比库前往世尊处……乃至……坐于一面的那些比库对世尊如此说:「尊者,于此,诸外道游方者如此问我们:『朋友们,为了什么目的在沙门果德玛座下修习梵行?』尊者,被如此问时,我们对那些外道游方者如此回答:『朋友,为了遍知苦,在世尊座下修习梵行。』尊者,我们被如此问而如此回答,是否是世尊所说之说者,是否不以非实诽谤世尊,是否如法地随顺法而回答,是否没有任何如法的论难者会来到应受呵责之处?」

‘‘Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… mano dukkho…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Aṭṭhamaṃ.

「比库们,确实你们被如此问而如此回答,是我所说之说者,不以非实诽谤我,如法地随顺法而回答,没有任何如法的论难者会来到应受呵责之处。比库们,确实为了遍知苦,在我座下修习梵行。比库们,若诸外道游方者如此问你们:『朋友们,那么是哪种苦,为了遍知它而在沙门果德玛座下修习梵行?』比库们,被如此问时,你们应对那些外道游方者如此回答:『朋友,眼是苦,为了遍知它而在世尊座下修习梵行。诸色……乃至……凡以眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是苦。为了遍知它而在世尊座下修习梵行。……乃至……意是苦……乃至……凡以意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是苦。为了遍知它而在世尊座下修习梵行。朋友,这就是那苦,为了遍知它而在世尊座下修习梵行。』比库们,被如此问时,你们应对那些外道游方者如此回答。」第八经。

9. Lokapañhāsuttaṃ9. 世间问经

§82

Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

尔时,某位比库前往世尊处……坐于一旁的那位比库对世尊如此说:

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati…pe… jivhā lujjati…pe… mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī’’ti. Navamaṃ.

「大德,所说『世间、世间』。大德,到什么程度被称为世间呢?」「比库,因为坏灭,所以被称为世间。什么在坏灭呢?比库,眼在坏灭,诸色在坏灭,眼识在坏灭,眼触在坏灭,凡以眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也在坏灭……舌在坏灭……意在坏灭,诸法在坏灭,意识在坏灭,意触在坏灭,凡以意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也在坏灭。比库,因为坏灭,所以被称为世间。」第九经。

10. Phaggunapañhāsuttaṃ10. 帕古那问经

§83

Atha kho āyasmā phagguno…pe… ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca –

尔时,具寿帕古那……坐于一旁的具寿帕古那对世尊如此说:

‘‘Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti?

「大德,是否有那样的眼,以那眼能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者?……大德,是否有那样的舌,以那舌能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者?……大德,是否有那样的意,以那意能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者?」

‘‘Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… natthi kho sā , phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti. Dasamaṃ.

「帕古那,没有那样的眼,以那眼能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者……帕古那,没有那样的舌,以那舌能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者……帕古那,没有那样的意,以那意能施设过去诸佛——已般涅槃、已断虚妄戏论、已断路径、已终结轮回、已超越一切苦者。」第十经。

Gilānavaggo aṭṭhamo. · 病品第八

Tassuddānaṃ –

其摄颂:

Gilānena duve vuttā, rādhena apare tayo;

病者所说二,拉德所说另三;

Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti.

无明所说二,比库世间及帕古那。

9. Channavaggo

9. 阐那品

1. Palokadhammasuttaṃ1. 败坏法经

§84

Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

沙瓦提因缘。尔时,具寿阿难陀去诣世尊处……(中略)……坐于一边的具寿阿难陀对世尊如是说——

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṃ? Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā…pe… tampi palokadhammaṃ…pe… jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā…pe… tampi palokadhammaṃ…pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko’’ti. Paṭhamaṃ.

「大德,所谓『世间、世间』。大德,到什么程度被称为世间呢?」「阿难陀,凡是坏灭法,在圣者之律中这被称为世间。阿难陀,什么是坏灭法?阿难陀,眼是坏灭法,诸色是坏灭法,眼识是坏灭法,眼触是坏灭法,凡以此眼触为缘……(中略)……那也是坏灭法……(中略)……舌是坏灭法,诸味是坏灭法,舌识是坏灭法,舌触是坏灭法,凡以此舌触为缘……(中略)……那也是坏灭法……(中略)……意是坏灭法,诸法是坏灭法,意识是坏灭法,意触是坏灭法,凡以此意触为缘所生之所受,或乐、或苦、或不苦不乐,那也是坏灭法。阿难陀,凡是坏灭法,在圣者之律中这被称为世间。」第一经。

2. Suññatalokasuttaṃ2. 空世间经

§85

Atha kho āyasmā ānando…pe… bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Dutiyaṃ.

尔时,具寿阿难陀……(中略)……对世尊如是说——「大德,所谓『空世间、空世间』。大德,到什么程度被称为空世间呢?」「阿难陀,因为空无我或我所,因此被称为空世间。阿难陀,什么是空无我或我所?阿难陀,眼是空无我或我所。诸色是空无我或我所,眼识是空无我或我所,眼触是空无我或我所……(中略)……凡以此意触为缘所生之所受,或乐、或苦、或不苦不乐,那也是空无我或我所。阿难陀,因为空无我或我所,因此被称为空世间。」第二经。

3. Saṃkhittadhammasuttaṃ3. 略说法经

§86

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

坐于一边的具寿阿难陀对世尊如是说——「大德,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」

‘‘Taṃ kiṃ maññasi, ānanda, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「阿难陀,你认为如何,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,大德。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ , bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Rūpā niccā vā aniccā vā’’ti?

「诸色是常还是无常?」

‘‘Aniccā, bhante’’…pe….

「无常,尊者。」……

‘‘Cakkhuviññāṇaṃ…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「眼识……凡以眼触为缘而生起的所受——或乐、或苦、或不苦不乐,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’…pe….

「不,尊者。」……

‘‘Jivhā niccā vā aniccā vā’’ti?

「舌是常还是无常?」

‘‘Aniccā, bhante’’…pe….

「无常,尊者。」……

‘‘Jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「舌识……舌触……凡以意触为缘生起的受,或乐、或苦、或不苦不乐,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「尊者,是苦。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’…pe….

「尊者,确实不适合。」……

‘‘Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.

「阿难,如是见者,多闻圣弟子于眼亦厌离……于眼触亦厌离……凡以意触为缘所生起的或乐或苦或不苦不乐的所感受者,于彼亦厌离。厌离故离染,离染故解脱,解脱时生起『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。』」第三经。

4. Channasuttaṃ4. 阐那经

§87

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 yena 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.

一时,世尊住在王舍城竹林栗鼠庇护所。尔时,具寿沙利子、具寿马哈准达、具寿阐那住在灵鹫山。尔时,具寿阐那患病、痛苦、重病。时,具寿沙利子于傍晚时从独坐中起,去到具寿马哈准达处;抵达后,对具寿马哈准达如此说:「贤友准达,来!我们去具寿阐那处探病。」「是的,贤友。」具寿马哈准达应诺具寿沙利子。

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – ‘‘kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

时,具寿沙利子与具寿马哈准达去到具寿阐那处;抵达后,坐于所设之座。坐已,具寿沙利子对具寿阐那如此说:「贤友阐那,你可忍受吗?可维持吗?苦受是减退而非增长,其减退而非增长可了知吗?」

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

「贤友沙利子,我不可忍受,不可维持,强烈的苦受增长而非减退,其增长而非减退可了知。贤友,犹如有力之人以锐利的刀尖刺头顶;同样地,贤友,极强的诸风在头中冲击。贤友,我不可忍受,不可维持……非减退。贤友,犹如有力之人以坚固的皮带紧缚头部;同样地,贤友,头部有极强的头痛。贤友,我不可忍受,不可维持……非减退。贤友,犹如熟练的屠牛者或屠牛者的弟子以锐利的牛刀剖开腹部;同样地,极强的诸风剖开腹部。贤友,我不可忍受,不可维持……非减退。贤友,犹如两位有力之人各执较弱之人的一臂,在炭火坑上烧烤、遍烤;同样地,贤友,身中有极强的热恼。贤友,我不可忍受,不可维持,强烈的苦受增长而非减退,其增长而非减退可了知。贤友沙利子,我将持刀,我不希求生命。」

‘‘Mā āyasmā 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. Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā’’ti.

「具寿阐那莫持刀。愿具寿阐那维持,我们希望具寿阐那维持。若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。若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。若具寿阐那没有适当的侍者,我将须跋具寿阐那。具寿阐那莫持刀。愿具寿阐那维持,我们希望具寿阐那维持。」

‘‘Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti – evametaṃ, āvuso sāriputta, dhārehī’’ti.

「贤友沙利子,并非我没有适宜的食物;我有适宜的食物。也并非我没有适宜的药物;我有适宜的药物。也并非我没有适当的侍者;我有适当的侍者。然而,贤友,我长夜以来以可意而非不可意须跋导师。贤友,这对弟子是适当的:应以可意而非不可意须跋导师。『阐陀比库将无过失地持刀』——贤友沙利子,你应如此持守。」

‘‘Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso sāriputta, sutvā vedissāmā’’ti.

「我们想问具寿阐陀某些事,如果具寿阐陀给予回答问题的机会。」「贤友沙利子,请问,听后我们将知道。」

‘‘Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

「贤友阐陀,你认为眼、眼识、眼识所识知的诸法是『这是我的,这我是,这是我的我』吗?……舌、舌识、舌识所识知的诸法是『这是我的,这我是,这是我的我』吗?……意、意识、意识所识知的诸法是『这是我的,这我是,这是我的我』吗?」

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

「贤友沙利子,我认为眼、眼识、眼识所识知的诸法是『这非我的,这我非是,这非我的我』……舌、舌识、舌识所识知的诸法是『这非我的,这我非是,这非我的我』……意、意识、意识所识知的诸法是『这非我的,这我非是,这非我的我』。」

‘‘Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

「贤友阐陀,在眼、眼识、眼识所识知的诸法中,见到什么、证知什么,你认为眼、眼识、眼识所识知的诸法是『这非我的,这我非是,这非我的我』?……在舌、舌识、舌识所识知的诸法中,见到什么、证知什么,你认为舌、舌识、舌识所识知的诸法是『这非我的,这我非是,这非我的我』?……在意、意识、意识所识知的诸法中,见到什么、证知什么,你认为意、意识、意识所识知的诸法是『这非我的,这我非是,这非我的我』?」

‘‘Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya 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,我认为眼、眼识、眼识所识知的诸法是『这非我的,这我非是,这非我的我』……在舌、舌识、舌识所识知的诸法中,见到灭、证知灭,我认为舌、舌识、舌识所识知的诸法是『这非我的,这我非是,这非我的我』……在意、意识、意识所识知的诸法中,见到灭、证知灭,我认为意、意识、意识所识知的诸法是『这非我的,这我非是,这非我的我』。」

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – ‘‘tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. 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.

如是说已,具寿马哈准达对具寿阐陀说:「因此,贤友阐陀,这世尊的教诫也应常常善加作意:『对于有所依者有动摇,对于无所依者无动摇。动摇不存在时有轻安。轻安存在时无倾向。倾向不存在时无来去。来去不存在时无死生。死生不存在时无此处、无彼处、无两者之间。这就是苦的终结。』」

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.

那时,具寿沙利子和具寿马哈准达以此教诫教诫具寿阐陀后,从座起立离去。那时,具寿阐陀在那些具寿离去不久后持刀自杀。

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, pubbavijjanaṃ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī’’ti. ‘‘Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṃ, sāriputta , ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjaṃ channena bhikkhunā satthaṃ āharita’nti – evametaṃ, sāriputta, dhārehī’’ti. Catutthaṃ.

那时,具寿沙利子去见世尊。抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿沙利子对世尊如此说:「尊者,大德,具寿阐那已持刀自杀。他的趣向如何?来世如何?」「沙利子,阐那比库不是当面宣说无可指责吗?」「大德,有一个名为补巴维迦那的瓦基村。在那里,具寿阐那有亲友之家、友善之家、可指责之家。」「沙利子,阐那比库确实有这些亲友之家、友善之家、可指责之家。然而,沙利子,我不因此说『有可指责』。沙利子,凡舍弃此身而执取另一身者,我说他『有可指责』。阐那比库没有这种情况。『阐那比库无可指责地持刀自杀』——沙利子,你应当如此受持。」第四经。

5. Puṇṇasuttaṃ5. 本那经

§88

Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

那时,具寿奔那去见世尊。抵达后……(中略)……坐于一旁的具寿奔那对世尊如此说:「大德,请世尊为我简要地说法,我听闻世尊之法后,将独自远离、不放逸、热诚、精勤而住。」

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, jivhāviññeyyā rasā…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

「奔那,有眼识所识之色,可喜、可爱、可意、可爱之形、伴随欲、能引染。若比库欢喜、欢迎、执著于此,当他欢喜、欢迎、执著时,喜生起。『奔那,从喜之集而有苦之集』,我如此说。……(中略)……奔那,有舌识所识之味……(中略)……奔那,有意识所识之法,可喜、可爱、可意、可爱之形、伴随欲、能引染。若比库欢喜、欢迎、执著于此,当他欢喜、欢迎、执著时,喜生起。『奔那,从喜之集而有苦之集』,我如此说。

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.

「奔那,有眼识所识之色,可喜、可爱、可意、可爱之形、伴随欲、能引染。若比库不欢喜、不欢迎、不执著于此,当他不欢喜、不欢迎、不执著时,喜灭尽。『奔那,从喜之灭而有苦之灭』,我如此说。……(中略)……奔那,有意识所识之法,可喜、可爱、可意、可爱之形、伴随欲、能引染。若比库不欢喜、不欢迎、不执著于此,当他不欢喜、不欢迎、不执著时,喜灭尽。『奔那,从喜之灭而有苦之灭』,我如此说。

‘‘Iminā tvaṃ , puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī’’ti? ‘‘Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti.

「奔那,我以此简要教诫教诫你后,你将住在哪个地方?」「大德,有一个名为苏那巴兰答的地方,我将住在那里。」

‘‘Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī’’ti?

「奔那,苏那巴兰答的人们凶暴;奔那,苏那巴兰答的人们粗鲁。奔那,如果苏那巴兰答的人们辱骂你、诽谤你,奔那,在那种情况下,你会如何?」

‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra 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.

「大德,如果苏那巴兰答的人们辱骂我、诽谤我,在那种情况下,我会如此想:『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,因为他们不用手打我。』世尊,在那种情况下将会如此;善逝,在那种情况下将会如此。」

‘‘Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

「但是,奔那,如果苏那巴兰答的人们用手打你,那么,奔那,在那种情况下,你会如何?」

‘‘Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra 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.

「尊者,如果苏那巴兰答的人们用手掌打我,在那里我将这样想:『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 leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

「但是,本那,如果苏那巴兰答的人们用土块打你,在那里,本那,你将如何呢?」

‘‘Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra 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.

「尊者,如果苏那巴兰答的人们用土块打我,在那里我将这样想:『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我。』世尊,在那里将是这样;善逝,在那里将是这样。」

‘‘Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

「但是,本那,如果苏那巴兰答的人们用棍棒打你,在那里,本那,你将如何呢?」

‘‘Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra 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.

「尊者,如果苏那巴兰答的人们用棍棒打我,在那里我将这样想:『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 satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

「但是,本那,如果苏那巴兰答的人们用刀打你,在那里,本那,你将如何呢?」

‘‘Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra 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.

「尊者,如果苏那巴兰答的人们用刀打我,在那里我将这样想:『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,因为他们不用利刀夺我的生命。』世尊,在那里将是这样;善逝,在那里将是这样。」

‘‘Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

「但是,本那,如果苏那巴兰答的人们用利刀夺你的生命,在那里,本那,你将如何呢?」

‘‘Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati – ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddha’nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

「尊者!如果苏那巴兰答的人们用锋利的刀夺取我的生命,在那里我将如此:『确实有那位世尊的弟子们,对身与生命感到厌恶、羞耻、嫌恶,寻求持刀者,而我未经寻求就得到了这持刀者。』世尊!在那里将如此;善逝!在那里将如此。」

‘‘Sādhu sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. Yassa dāni tvaṃ, puṇṇa, kālaṃ maññasī’’ti.

「善哉!善哉!富那!富那!你具备这样的调伏与寂止,能够住在苏那巴兰答地区。富那!现在你认为是时候了。」

Atha kho āyasmā puṇṇo bhagavato vacanaṃ 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 upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi.

于是,具寿富那随喜、欢喜世尊所说后,从座起立,礼敬世尊,作右绕,收拾住处,取钵与衣后,向苏那巴兰答地区游行出发。次第游行,抵达苏那巴兰答地区。在那里,具寿富那住在苏那巴兰答地区。于是,具寿富那在那雨安居期间,使大约五百近事男得证。在那雨安居期间,使大约五百近事女得证。在那雨安居期间,证得三明。在那雨安居期间,般涅槃。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… 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?

于是,众多比库们去见世尊……(中略)……坐在一边的那些比库们对世尊如此说:「尊者!那位名叫富那的善男子,被世尊以简略的教诫教诫后,已命终。他的趣向如何?来世如何?」

‘‘Paṇḍito, bhikkhave, puṇṇo kulaputto , paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi . Parinibbuto, bhikkhave, puṇṇo kulaputto’’ti. Pañcamaṃ.

「诸比库!善男子富那是贤者,他随法而行法,不曾以法之故恼乱我。诸比库!善男子富那已般涅槃。」第五经。

6. Bāhiyasuttaṃ6. 巴希亚经

§89

Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

于是,具寿巴希亚去见世尊……(中略)……坐在一边的具寿巴希亚对世尊如此说:「尊者!请世尊为我简略地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」

‘‘Taṃ kiṃ maññasi, bāhiya, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「巴希亚!你怎么想:眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’.

「不也,尊者。」

‘‘Rūpā niccā vā aniccā vā’’ti?

「诸色是常或无常?」

‘‘Aniccā, bhante’’…pe… cakkhuviññāṇaṃ…pe… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「无常,尊者。」……眼识……眼触……凡以意触为缘所生起的所受——乐或苦或不苦不乐,那也是常或无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「尊者,是苦。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’.

「尊者,确实不适合。」

‘‘Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「巴希亚,如是见者,多闻圣弟子于眼厌离,于诸色厌离,于眼识厌离,于眼触厌离……凡以意触为缘所生起的或乐或苦或不苦不乐的所感受者,于彼亦厌离。厌离者离染,因离染而解脱,于解脱中有『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。』」

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Chaṭṭhaṃ.

那时,具寿巴希亚欢喜、随喜世尊所说,从座起立,礼敬世尊,作右绕后离去。那时,具寿巴希亚独自远离、不放逸、热诚、自励而住,不久,以善男子正确地从在家出家成为非家的目的——那无上梵行的终极,于现法中以自己的证智作证、具足而住。他证知:『生已尽,梵行已立,应作已作,不再有此存在。』具寿巴希亚成为诸阿拉汉之一。第六经。

7. Paṭhamaejāsuttaṃ7. 第一光辉经

§90

‘‘Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha , bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya; cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

「诸比库,动摇是病,动摇是疮,动摇是刺。因此,诸比库,如来无动摇而住,已拔除刺。因此,诸比库,若比库希望『愿我无动摇而住,已拔除刺』,他不应想眼,不应想于眼中,不应想从眼,不应想『眼是我的』;不应想诸色,不应想于诸色中,不应想从诸色,不应想『诸色是我的』;不应想眼识,不应想于眼识中,不应想从眼识,不应想『眼识是我的』;不应想眼触,不应想于眼触中,不应想从眼触,不应想『眼触是我的』。凡以眼触为缘所生起的或乐或苦或不苦不乐的所感受者,亦不应想彼,不应想于彼中,不应想从彼,不应想『彼是我的』。

‘‘Sotaṃ na maññeyya…pe… ghānaṃ na maññeyya…pe… jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya…pe… jivhāviññāṇaṃ na maññeyya…pe… jivhāsamphassaṃ na maññeyya…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

「不应想耳……不应想鼻……不应想舌,不应想于舌中,不应想从舌,不应想『舌是我的』;不应想诸味……不应想舌识……不应想舌触……凡以舌触为缘所生起的或乐或苦或不苦不乐的所感受者,亦不应想彼,不应想于彼中,不应想从彼,不应想『彼是我的』。

‘‘Kāyaṃ na maññeyya…pe… manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya…pe… mano viññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya; sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.

「不应想身……不应想意,不应想于意中,不应想从意,不应想『意是我的』;不应想诸法……意识……意触……凡以意触为缘所生起的或乐或苦或不苦不乐的所感受者,亦不应想彼,不应想于彼中,不应想从彼,不应想『彼是我的』;不应想一切,不应想于一切中,不应想从一切,不应想『一切是我的』。

‘‘So evaṃ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati . ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

「如此不想者,他不执取世间的任何事物。不执取故不战栗。不战栗故自己般涅槃。他了知:『生已尽,梵行已立,应作已作,再无后有。』」第七经。

8. Dutiyaejāsuttaṃ8. 第二光辉经

§91

‘‘Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

「诸比库,动摇是病,动摇是疮,动摇是刺。因此,诸比库,如来无动摇而住,已拔除刺。因此,诸比库,若比库希望『我应无动摇而住,已拔除刺』,他不应想眼,不应想于眼中,不应想从眼,不应想『眼是我的』;不应想色……不应想眼识……不应想眼触……凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那个也不应想,也不应想于那个中,也不应想从那个,也不应想『那个是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那个它变成别异。世间执着于有,变成别异者,只欢喜有本身……(中略)……

‘‘Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya… jivhāviññāṇaṃ… jivhāsamphassaṃ… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

「不应想舌,不应想于舌,不应想从舌,不应想『舌是我的』;不应想味……不应想舌识……不应想舌触……凡以此舌触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那个也不应想,也不应想于那个中,也不应想从那个,也不应想『那个是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那个它变成别异。世间执着于有,变成别异者,只欢喜有本身……(中略)……

‘‘Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati , yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati.

「不应想意,不应想于意中,不应想从意,不应想『意是我的』……不应想意识……不应想意触……凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那个也不应想,也不应想于那个中,也不应想从那个,也不应想『那个是我的』。诸比库,凡他所想的,凡他在其中想的,凡他从其想的,凡他想『是我的』的,从那个它变成别异。世间执着于有,变成别异者,只欢喜有本身。

‘‘Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. So evaṃ amaññamāno na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.

「诸比库,凡蕴、界、处,那个也不应想,也不应想于那个中,也不应想从那个,也不应想『那个是我的』。如此不想者,他不执取世间的任何事物。不执取故不战栗。不战栗故自己般涅槃。他了知:『生已尽,梵行已立,应作已作,再无后有。』」第八经。

9. Paṭhamadvayasuttaṃ9. 第一双经

§92

‘‘Dvayaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, dvayaṃ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca , mano ceva dhammā ca – idaṃ vuccati, bhikkhave, dvayaṃ.

「诸比库,我将为你们说双。你们听那个。诸比库,什么是双?眼与色,耳与声,鼻与香,舌与味,身与触,意与法——诸比库,这称为双。

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Navamaṃ.

「诸比库,若有人这样说:『我拒绝这个双,将施设另一个双』,那只是他的言说而已。若被问,他将不能回答。而且他将遭受更多的困扰。那是什么原因?诸比库,因为那不在境域中。」第九经。

10. Dutiyadvayasuttaṃ10. 第二双经

§93

‘‘Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati! Phuṭṭho , bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Sotaṃ…pe….

「诸比库,缘于双,识生起。诸比库,如何缘于双,识生起?缘于眼与色,眼识生起。眼是无常、变易、别异性的。色是无常、变易、别异性的。如此这个双是动摇的、摇动的、无常、变易、别异性的。眼识是无常、变易、别异性的。凡眼识生起的因、凡眼识生起的缘,那个因、那个缘也是无常、变易、别异性的。诸比库,缘于无常的缘所生起的眼识,如何会是常的呢!诸比库,凡这三法的会合、集合、和合,这称为眼触。眼触也是无常、变易、别异性的。凡眼触生起的因、凡眼触生起的缘,那个因、那个缘也是无常、变易、别异性的。诸比库,缘于无常的缘所生起的眼触,如何会是常的呢!诸比库,被触者感受,被触者思,被触者想。如此这些法也是动摇的、摇动的、无常、变易、别异性的。耳……(中略)……

‘‘Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Jivhā aniccā vipariṇāmī aññathābhāvī . Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya , sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Kāyaṃ…pe….

「诸比库,缘舌与诸味生起舌识。舌是无常的、变易的、变异的。诸味是无常的、变易的、变异的。如此,此二者是动摇的、摇动的、无常的、变易的、变异的。舌识是无常的、变易的、变异的。凡是舌识生起之因、之缘,该因、该缘也是无常的、变易的、变异的。诸比库,缘无常之缘而生起的舌识,怎么会是常的呢!诸比库,凡这三法的会合、集合、和合,这被称为舌触。舌触也是无常的、变易的、变异的。凡是舌触生起之因、之缘,该因、该缘也是无常的、变易的、变异的。诸比库,缘无常之缘而生起的舌触,怎么会是常的呢!诸比库,被触者感受,被触者思,被触者想。如此,这些法也是动摇的、摇动的、无常的、变易的、变异的。身……(中略)……」

‘‘Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī’’ti. Dasamaṃ.

「诸比库,缘意与诸法生起意识。意是无常的、变易的、变异的。诸法是无常的、变易的、变异的。如此,此二者是动摇的、摇动的、无常的、变易的、变异的。意识是无常的、变易的、变异的。凡是意识生起之因、之缘,该因、该缘也是无常的、变易的、变异的。诸比库,缘无常之缘而生起的意识,怎么会是常的呢!诸比库,凡这三法的会合、集合、和合,这被称为意触。意触也是无常的、变易的、变异的。凡是意触生起之因、之缘,该因、该缘也是无常的、变易的、变异的。诸比库,缘无常之缘而生起的意触,怎么会是常的呢!诸比库,被触者感受,被触者思,被触者想。如此,这些法也是动摇的、摇动的、无常的、变易的、变异的。诸比库,如此,缘二者而识生起。」第十经。

Channavaggo navamo. · 阐那品第九

Tassuddānaṃ –

其摄颂:

Palokasuññā saṃkhittaṃ, channo puṇṇo ca bāhiyo;

「巴洛咖、空、总说,阐陀、本那与巴希亚;

Ejena ca duve vuttā, dvayehi apare duveti.

以一说二经,以二者说其余二经。」

10. Saḷavaggo

第十六品

1. Adantaaguttasuttaṃ1. 不调御不守护经

§94

Sāvatthinidānaṃ . ‘‘Chayime , bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti’’.

沙瓦提因缘。「诸比库,这六触处若未调御、未守护、未防护、未律仪,则带来苦。哪六个呢?诸比库,眼触处若未调御、未守护、未防护、未律仪,则带来苦……(中略)……诸比库,舌触处若未调御、未守护、未防护、未律仪,则带来苦……(中略)……诸比库,意触处若未调御、未守护、未防护、未律仪,则带来苦。诸比库,这六触处若未调御、未守护、未防护、未律仪,则带来苦。」

‘‘Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī’’ti. Idamavoca bhagavā…pe… etadavoca satthā –

「诸比库,这六触处若善调御、善守护、善防护、善律仪,则带来乐。哪六个呢?诸比库,眼触处若善调御、善守护、善防护、善律仪,则带来乐……(中略)……诸比库,舌触处若善调御、善守护、善防护、善律仪,则带来乐……(中略)……诸比库,意触处若善调御、善守护、善防护、善律仪,则带来乐。诸比库,这六触处若善调御、善守护、善防护、善律仪,则带来乐。」世尊说此……(中略)……导师说此:

‘‘Saḷeva phassāyatanāni bhikkhavo,

「诸比库,仅仅六触处,

Asaṃvuto yattha dukkhaṃ nigacchati;

于彼处不防护者,苦即到来;

Tesañca ye saṃvaraṇaṃ avedisuṃ,

对于那些已了知它们的防护者,

Saddhādutiyā viharantānavassutā.

以信为伴侣而住,无漏者。

‘‘Disvāna rūpāni manoramāni,

「见到可意的诸色后,

Athopi disvāna amanoramāni;

或者见到不可意的之后;

Manorame rāgapathaṃ vinodaye,

对可意者应除去贪欲之道,

Na cāppiyaṃ meti manaṃ padosaye.

对不可意者不应使心趋向嗔恨。」

‘‘Saddañca sutvā dubhayaṃ piyāppiyaṃ,

「听闻声音后,可意与不可意两者,

Piyamhi sadde na samucchito siyā;

对可意的声音不应兴奋;

Athoppiye dosagataṃ vinodaye,

对不可意的,应去除嗔恨,

Na cāppiyaṃ meti manaṃ padosaye.

不应以不可意而使心生嗔。

‘‘Gandhañca ghatvā surabhiṃ manoramaṃ,

「嗅到香气,芳香悦意,

Athopi ghatvā asuciṃ akantiyaṃ;

或者嗅到须跋、不可意的,

Akantiyasmiṃ paṭighaṃ vinodaye,

对不可意的应去除嗔恨,

Chandānunīto na ca kantiye siyā.

不应被欲所引导而对可意的生贪。

‘‘Rasañca bhotvāna asāditañca sāduṃ,

「食用了味道与美味之后，

Athopi bhotvāna asādumekadā;

然后有时也食用了不美味之物；

Sāduṃ rasaṃ nājjhosāya bhuñje,

不应贪着美味而食用，

Virodhamāsādusu nopadaṃsaye.

不应对不美味之物显示厌恶。

‘‘Phassena phuṭṭho na sukhena majje ,

「被乐触所触时不陶醉，

Dukkhena phuṭṭhopi na sampavedhe;

被苦触所触时也不颤抖；

Phassadvayaṃ sukhadukkhe upekkhe,

对苦乐二触保持舍心，

Anānuruddho aviruddha kenaci.

不随顺任何事物，不违逆任何事物。

‘‘Papañcasaññā itarītarā narā,

「虚妄想的诸想,各种各样的人们,」

Papañcayantā upayanti saññino;

「虚妄想者,有想者前往;」

Manomayaṃ gehasitañca sabbaṃ,

「意所成的,以及一切家所依的,」

Panujja nekkhammasitaṃ irīyati.

「舍断后,依出离而行。」

‘‘Evaṃ mano chassu yadā subhāvito,

「如此,当心在六处善修习时,」

Phuṭṭhassa cittaṃ na vikampate kvaci;

「被触者的心,在任何处都不动摇;」

Te rāgadose abhibhuyya bhikkhavo,

「那些比库们,征服了贪与嗔后,」

Bhavattha jātimaraṇassa pāragā’’ti. paṭhamaṃ;

「你们应成为生死的彼岸者。」第一经

2. Mālukyaputtasuttaṃ2. 马鲁咖子经

§95

Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

那时,具寿马卢咖子前往世尊处……(中略)……坐于一边的具寿马卢咖子对世尊如此说——「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、精勤而住。」

‘‘Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī’’ti.

「马卢咖子,现在对年轻的比库们我们该说什么呢!当你这位比库已老、已衰、年迈、已到老年、已达高龄,却请求简要的教诫。」

‘‘Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante , bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti.

「尊者,虽然我已老、已衰、年迈、已到老年、已达高龄。尊者,请世尊为我简要地说法,请善逝为我简要地说法,或许我能了知世尊所说之义,或许我能成为世尊所说之继承者。」

‘‘Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「马卢咖子,你认为如何?那些眼识所识之色,未曾见过、以前未曾见过,你不见,你也不会有『我将见』,在那里你有欲或贪或爱吗?」「尊者,确实没有。」

‘‘Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「那些耳识所识之声,未曾听过、以前未曾听过,你不听,你也不会有『我将听』,在那里你有欲或贪或爱吗?」「尊者,确实没有。」

‘‘Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「那些鼻识所识之香,未曾嗅过、以前未曾嗅过,你不嗅,你也不会有『我将嗅』,在那里你有欲或贪或爱吗?」「尊者,确实没有。」

‘‘Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「那些舌识所识之味,未曾尝过、以前未曾尝过,你不尝,你也不会有『我将尝』,在那里你有欲或贪或爱吗?」「尊者,确实没有。」

‘‘Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「那些身识所识之触,未曾触过、以前未曾触过,你不触,你也不会有『我将触』,在那里你有欲或贪或爱吗?」「尊者,确实没有。」

‘‘Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

「那些意识所识知的法,未被识知、以前未被识知,你不识知,也不会识知,你对那些有欲、或有染、或有爱吗?」「尊者,没有。」

‘‘Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati , mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta , na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā’’ti.

「玛卢恰子,在此,对于你应被见、闻、觉、识的诸法中,在所见中将只是所见,在所闻中将只是所闻,在所觉中将只是所觉,在所识中将只是所识。玛卢恰子,当对于你应被见、闻、觉、识的诸法中,在所见中将只是所见,在所闻中将只是所闻,在所觉中将只是所觉,在所识中将只是所识时,玛卢恰子,那时你不以那个。玛卢恰子,当你不以那个时,玛卢恰子,那时你不在那里。玛卢恰子,当你不在那里时,玛卢恰子,那时你既不在此世,也不在他世,也不在两者之间。这就是苦的终结。」

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi –

「尊者,我详细了知世尊这简略所说的义理——

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「见色后念失去,作意可爱相,

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

「以染著心感受,并且执持它。

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

「他的诸受增长,众多从色生,

Abhijjhā ca vihesā ca, cittamassūpahaññati;

「贪欲与恼害,心被损害,

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

「如此积集苦,远离涅槃说。」

‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「听闻声后念失去，作意可爱相，

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

以染着心感受，且住于执取。

‘‘Tassa vaḍḍhanti vedanā, anekā saddasambhavā;

「他的诸受增长，众多从声生；

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害，其心被损害；

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

如此积集苦者，远离涅槃说。

‘‘Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「嗅闻香后念失去，作意可爱相，

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

以染着心感受，且住于执取。

‘‘Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

「他的诸受增长，众多从香生；

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害，伤害他的心；

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

如此积集苦，涅槃说为远。

‘‘Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「受用味后失去念，作意可爱相；

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

以染着心感受，他住于执着。

‘‘Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

「他的诸受增长，种种从味生；

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害，伤害他的心；

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

如此积集苦，涅槃说为远。

‘‘Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「触触后失去念，作意可爱相；

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

他以染着心感受,并且住于执取它。

‘‘Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

他的诸受增长,由种种触所生;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害,损害他的心;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

如此积集苦者,远离涅槃所说。

‘‘Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

已知法而念失,作意可爱之相者;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

他以染着心感受,并且住于执取它。

‘‘Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

他的诸受增长,由种种法所生;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害,损害他的心;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

如此积集苦者,涅槃被说为远离。

‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

见色后具念者,他不染着于诸色;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离染之心感受,他不住着于彼。

‘‘Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;

当他如此观色时,以及体验受时,

Khīyati nopacīyati, evaṃ so caratī sato;

他损减而不积集,如此具念而行;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如此不积集苦者,涅槃被说为亲近。

‘‘Na so rajjati saddesu, saddaṃ sutvā paṭissato;

听声后具念者,他不染着于诸声;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离染之心感受,他不住着于彼。

‘‘Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

「当他听闻声音时，亦随从受，

Khīyati nopacīyati, evaṃ so caratī sato;

减损而不积集，如此他具念而行；

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如此减损苦，涅槃被说为在近处。

‘‘Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

「他不贪著于诸香，嗅香后忆念，

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离贪之心感受，不住着于彼。

‘‘Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

「当他嗅闻香时，亦随从受，

Khīyati nopacīyati, evaṃ so caratī sato;

减损而不积集，如此他具念而行；

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

「如此减损苦，涅槃被说为在近处。

‘‘Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

「他不贪著于诸味,食味后具念;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离贪之心感受,他不住着于彼。

‘‘Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ;

「如他如此品尝味,亦亲近受;

Khīyati nopacīyati, evaṃ so caratī sato;

他减损而不增长,如此具念而行;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如此减损苦,涅槃在近处被说。

‘‘Na so rajjati phassesu, phassaṃ phussa paṭissato;

「他不贪著于诸触,触触后具念;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离贪之心感受,他不住着于彼。

‘‘Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

「如他如此触触,亦亲近受;

Khīyati nopacīyati, evaṃ so caratī sato;

消减而不增长,他如此具念而行;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如此消减苦,涅槃被说为近在咫尺。

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

「他不染着于诸法,知法而具念;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离染之心感受,他不住着于彼。

‘‘Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

「如他知法,亦亲近受,

Khīyati nopacīyati, evaṃ so caratī sato;

消减而不增长,他如此具念而行;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

如此消减苦,涅槃被说为近在咫尺。」

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti. ‘‘Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi –

「尊者!世尊简略所说之义,我如此详细了知。」「善哉!善哉!马鲁恭子!善哉!马鲁恭子!你善于详细了知我简略所说之义——」

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

「见色后念失,作意可爱相;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

以染着心受,且住着于彼。

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

「彼之诸受增,众多从色生;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

贪欲与恼害,其心被损害;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe….

如是积集苦,远离于涅槃。……

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

「彼不染着法,知法而忆念;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

以离染心受,且不住着彼。

‘‘Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ;

「如彼了知法,亦亲近于受;

Khīyati nopacīyati, evaṃ so caratī sato;

消减而不增长,具念者如此而行;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

如此消减苦,涅槃被说为在近处。」

‘‘Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

「马鲁恰子,对于我所总说的这个,应当如此详细地看其义理。」

Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Dutiyaṃ.

那时,具寿马鲁恰子欢喜、随喜世尊所说,从座而起,礼敬世尊,作右绕后离去。那时,具寿马鲁恰子独自远离、不放逸、热诚、自励而住,不久,以善男子正确地从在家出家成为非家的目的——那无上的梵行终极,在现法中以自己的证智作证、具足而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」具寿马鲁恰子成为诸阿拉汉之一。第二经。

3. Parihānadhammasuttaṃ3. 退法经

§96

‘‘Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṃ suṇātha. Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe….

「诸比库,我将为你们说退堕法、不退堕法以及六种制胜处。你们要听。诸比库,如何是退堕法者?诸比库,这里,比库以眼见色后,生起诸恶不善的、带有随念的、结缚的寻。如果比库容忍它,不舍断、不驱除、不使其终结、不使其成为非有,诸比库,比库应当了知这个:『我从诸善法退堕。』因为这被世尊说为退堕。……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, parihānadhammo hoti.

「再者,诸比库,比库以舌尝味后,生起……再者,诸比库,比库以意识知法后,生起诸恶不善的、带有随念的、结缚的寻。如果比库容忍它,不舍断、不驱除、不使其终结、不使其成为非有,诸比库,比库应当了知这个:『我从诸善法退堕。』因为这被世尊说为退堕。诸比库,如此是退堕法者。

‘‘Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti…pe….

「诸比库,如何是不退堕法者?诸比库,这里,比库以眼见色后,生起诸恶不善的、带有随念的、结缚的寻。如果比库不容忍它,舍断、驱除、使其终结、使其成为非有,诸比库,比库应当了知这个:『我不从诸善法退堕。』因为这被世尊说为不退堕。……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ , bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, aparihānadhammo hoti.

「再者,诸比库,比库以舌尝味后,生起……再者,诸比库,比库以意识知法后,生起诸恶不善的、带有随念的、结缚的寻。如果比库不容忍它,舍断、驱除、使其终结、使其成为非有,诸比库,比库应当了知这个:『我不从诸善法退堕。』因为这被世尊说为不退堕。诸比库,如此是不退堕法者。

‘‘Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī’’ti. Tatiyaṃ.

「诸比库,什么是六制胜处?诸比库,于此,比库以眼见色后,不生起恶不善的、伴随忆念与寻思的、导致结缚的诸法。诸比库,比库应了知此:『此处已被制胜。』因为这被世尊称为制胜处。……再者,诸比库,比库以意识知法后,不生起恶不善的、伴随忆念与寻思的、导致结缚的诸法。诸比库,比库应了知此:『此处已被制胜。』因为这被世尊称为制胜处。诸比库,这些被称为六制胜处。」第三经。

4. Pamādavihārīsuttaṃ4. 放逸住者经

§97

‘‘Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṃ suṇātha. Kathañca, bhikkhave, pamādavihārī hoti? Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati . Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa…pe… pamādavihārī tveva saṅkhaṃ gacchati…pe… manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti . Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti . Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, pamādavihārī hoti.

「诸比库,我将为你们讲说放逸住者与不放逸住者。你们听此。诸比库,如何是放逸住者?诸比库,对于住于眼根未防护者,心在眼识所识的诸色中被污染。对于他心被污染者,不会有净信。无净信时,不会有喜。无喜时,不会有轻安。无轻安时,则有苦。苦者之心不得定。心不得定时,诸法不显现。诸法不显现故,他被称为放逸住者。……诸比库,对于住于舌根未防护者,心在舌识所识的诸味中被污染,对于他心被污染者……他被称为放逸住者。……诸比库,对于住于意根未防护者,心在意识所识的诸法中被污染,对于他心被污染者,不会有净信。无净信时,不会有喜。无喜时,不会有轻安。无轻安时,则有苦。苦者之心不得定。心不得定时,诸法不显现。诸法不显现故,他被称为放逸住者。诸比库,如此是放逸住者。

‘‘Kathañca, bhikkhave, appamādavihārī hoti? Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati…pe… appamādavihārī tveva saṅkhaṃ gacchati. Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, appamādavihārī hotī’’ti. Catutthaṃ.

「诸比库,如何是不放逸住者?诸比库,对于住于眼根已防护者,心在眼识所识的诸色中不被污染,对于他心未被污染者,净信生起。有净信者,喜生起。有喜意者,身轻安。身轻安者,住于乐。有乐者之心得定。心得定时,诸法显现。诸法显现故,他被称为不放逸住者。……诸比库,对于住于舌根已防护者,心不被污染……他被称为不放逸住者。诸比库,对于住于意根已防护者,心在意识所识的诸法中不被污染,对于他心未被污染者,净信生起。有净信者,喜生起。有喜意者,身轻安。身轻安者,住于乐。有乐者之心得定。心得定时,诸法显现。诸法显现故,他被称为不放逸住者。诸比库,如此是不放逸住者。」第四经。

5. Saṃvarasuttaṃ5. 律仪经

§98

‘‘Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. Taṃ suṇātha. Kathañca, bhikkhave, asaṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

「诸比库,我将为你们讲说防护与不防护。你们听此。诸比库,如何是不防护?诸比库,有眼识所识的诸色,是可喜的、可爱的、合意的、可爱形色的、伴随欲的、能引起染着的。若比库欢喜、欢迎、持续执取它,诸比库,比库应了知此:『我在善法上退失。』因为这被世尊称为退失。……诸比库,有舌识所识的诸味……诸比库,有意识所识的诸法,是可喜的、可爱的、合意的、可爱形色的、伴随欲的、能引起染着的。若比库欢喜、欢迎、持续执取它,诸比库,比库应了知此:『我在善法上退失。』因为这被世尊称为退失。诸比库,如此是不防护。

‘‘Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī’’ti. Pañcamaṃ.

「诸比库,如何是防护?诸比库,有眼识所识的诸色,是可喜的、可爱的、合意的、可爱形色的、伴随欲的、能引起染着的。若比库不欢喜、不欢迎、不持续执取它,诸比库,比库应了知此:『我在善法上不退失。』因为这被世尊称为不退失。……诸比库,有舌识所识的诸味……诸比库,有意识所识的诸法,是可喜的、可爱的、合意的、可爱形色的、伴随欲的、能引起染着的。若比库不欢喜、不欢迎、不持续执取它,比库应了知此:『我在善法上不退失。』因为这被世尊称为不退失。诸比库,如此是防护。」第五经。

6. Samādhisuttaṃ6. 定经

§99

‘‘Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘mano anicca’nti yathābhūtaṃ pajānāti. Dhammā… manoviññāṇaṃ… manosamphasso… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Chaṭṭhaṃ.

「诸比库,你们应修习定。诸比库,得定的比库如实了知。他如实了知什么?他如实了知『眼是无常的』;他如实了知『诸色是无常的』;他如实了知『眼识是无常的』;他如实了知『眼触是无常的』。他如实了知『凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是无常的』。……他如实了知『意是无常的』。诸法……意识……意触……『凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是无常的』,他如实了知。诸比库,你们应修习定。诸比库,得定的比库如实了知。」第六经。

7. Paṭisallānasuttaṃ7. 独坐经

§100

‘‘Paṭisallāne , bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Sattamaṃ.

「诸比库,你们应致力于独坐。诸比库,独坐的比库如实了知。他如实了知什么?他如实了知『眼是无常的』;他如实了知『诸色是无常的』;他如实了知『眼识是无常的』;他如实了知『眼触是无常的』。他如实了知『凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是无常的』。……『凡以此意触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也是无常的』,他如实了知。诸比库,你们应致力于独坐。诸比库,独坐的比库如实了知。」第七经。

8. Paṭhamanatumhākaṃsuttaṃ8. 第一非你们的经

§101

‘‘Yaṃ , bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ . Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Saddā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Sotaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Gandhā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Ghānaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

「诸比库,凡非你们的,你们应舍断它。你们舍断它后,将会带来利益与安乐。诸比库,什么是非你们的?诸比库,眼非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。诸色非你们的。你们应舍断它们。你们舍断它们后,将会带来利益与安乐。眼识非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。眼触非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。凡以此眼触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。耳非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。诸声非你们的。你们应舍断它们。你们舍断它们后,将会带来利益与安乐。耳识非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。耳触非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。凡以此耳触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。鼻非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。诸香非你们的。你们应舍断它们。你们舍断它们后,将会带来利益与安乐。鼻识非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。鼻触非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。凡以此鼻触为缘所生起的所感受的——或乐、或苦、或不苦不乐——那也非你们的。你们应舍断它。你们舍断它后,将会带来利益与安乐。

Jivhā na tumhākaṃ. Taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati …pe….

舌不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。诸味不是你们的。你们应舍断它们。它们被舍断后将带给你们利益与安乐。舌识不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。舌触不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。凡以舌触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐……

Mano na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

意不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。诸法不是你们的。你们应舍断它们。它们被舍断后将带给你们利益与安乐。意识不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。意触不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。凡以意触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。

‘‘Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti?

诸比库,譬如在此揭德林中的草、薪、枝、叶,若人们拿走、或烧掉、或随意处置,你们会这样想吗:『人们拿走我们、或烧掉我们、或随意处置我们』?

‘‘No hetaṃ, bhante’’.

不会的,尊者。

‘‘Taṃ kissa hetu’’?

那是什么原因?

‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti.

尊者,因为那不是我们的我,也不是我所。

‘‘Evameva kho, bhikkhave, cakkhu na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ… cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Aṭṭhamaṃ.

诸比库,同样地,眼不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。诸色不是你们的……眼识……眼触……凡以意触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。第八经。

9. Dutiyanatumhākaṃsuttaṃ9. 第二非你们的经

§102

‘‘Yaṃ , bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Navamaṃ.

诸比库,凡不是你们的,你们应舍断它。它被舍断后将带给你们利益与安乐。诸比库,什么不是你们的?诸比库,眼不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。诸色不是你们的。你们应舍断它们。它们被舍断后将带给你们利益与安乐。眼识不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。眼触不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐……凡以意触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也不是你们的。你们应舍断它。它被舍断后将带给你们利益与安乐。诸比库,凡不是你们的,你们应舍断它。它被舍断后将带给你们利益与安乐。第九经。

10. Udakasuttaṃ10. 水经

§103

‘‘Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī , idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti.

「诸比库,伍达咖·拉马子确实说此语:『这确实是知吠陀者,这确实是一切胜者,这确实是未挖掘的痈根已被挖掘。』诸比库,然而,伍达咖·拉马子实非知吠陀者却说『我是知吠陀者』,实非一切胜者却说『我是一切胜者』,痈根实未被挖掘却说『我的痈根已被挖掘』。诸比库,在此,比库正确地说者应说:『这确实是知吠陀者,这确实是一切胜者,这确实是未挖掘的痈根已被挖掘。』」

‘‘Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

「诸比库,如何是知吠陀者?诸比库,当比库如实了知六触处的集起、灭没、味、患、离时,诸比库,如此比库是知吠陀者。

‘‘Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.

「诸比库,比库如何是一切胜者?诸比库,当比库如实知六触处的集起、灭没、味、患、离后,以不执取而解脱时,诸比库,如此比库是一切胜者。

‘‘Kathañca , bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa . Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.

「诸比库,比库如何是未挖掘的痈根已被挖掘?诸比库,『痈』,这是对此四大所成身的同义语,父母所生,米粥所积聚,无常、涂抹、按摩、破坏、毁灭之法。诸比库,『痈根』,这是对渴爱的同义语。诸比库,当比库的渴爱已被舍断,根已被切断,如多罗树头,成为非有,于未来为不生之法时,诸比库,如此比库是未挖掘的痈根已被挖掘。

‘‘Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti. Dasamaṃ.

Saḷavaggo dasamo. · 六品第十

Tassuddānaṃ –

其摄颂:

Dve saṃgayhā parihānaṃ, pamādavihārī ca saṃvaro;

二摄护与退失,放逸住与律仪;

Samādhi paṭisallānaṃ, dve natumhākena uddakoti.

定与独坐,二非汝等的与伍达咖。

Saḷāyatanavagge dutiyapaṇṇāsako samatto. · 六处品第二五十完

Tassa vagguddānaṃ –

其品偈颂——

Avijjā migajālañca, gilānaṃ channaṃ catutthakaṃ;

无明、鹿网,病者、六之第四,

Saḷavaggena paññāsaṃ, dutiyo paṇṇāsako ayanti.

以六品为五十,第二个五十如是。

Paṭhamasatakaṃ. · 第一百

11. Yogakkhemivaggo

11. 离轭安稳品

1. Yogakkhemisuttaṃ1. 离轭安稳经

§104

Sāvatthinidānaṃ . ‘‘Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati. Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo’’ti. Paṭhamaṃ.

沙瓦提因缘。「诸比库!我将对你们讲说离轭安稳法门。你们听!诸比库!什么是离轭安稳法门?诸比库!有眼识知的色,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。对如来而言,它们已被舍断、根已被切断、如多罗树头被斫断、成为非有、于未来为不生之法。为了舍断它们,他宣说了轭,因此如来被称为『离轭安稳者』……诸比库!有意识知的法,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。对如来而言,它们已被舍断、根已被切断、如多罗树头被斫断、成为非有、于未来为不生之法。为了舍断它们,他宣说了轭,因此如来被称为『离轭安稳者』。诸比库!这就是离轭安稳法门。」第一经。

2. Upādāyasuttaṃ2. 执取经

§105

‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkha’’nti?

「诸比库!有什么时,执取什么,于内生起乐与苦?」

‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe….

「尊者!我们的法以世尊为根本……

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「诸比库!有眼时,执取眼,于内生起乐与苦……有意时,执取意,于内生起乐与苦。诸比库!你们认为如何,眼是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

「凡无常、苦、变易法者,不执取它,能生起内在的乐或苦吗?」

‘‘No hetaṃ bhante’’…pe….

「不能,尊者。」……

‘‘Jivhā niccā vā aniccā vā’’ti?

「舌是常或无常?」

‘‘Aniccā, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

「凡无常、苦、变易法者,不执取它,能生起内在的乐或苦吗?」

‘‘No hetaṃ, bhante’’…pe….

「不能,尊者。」……

‘‘Mano nicco vā anicco vā’’ti?

「意是常还是无常?」

‘‘Anicco, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

「凡无常、苦、变易法者,不执取它,能生起内在的乐或苦吗?」

‘‘No hetaṃ, bhante’’.

「不是这样,尊者。」

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.

「诸比库!如是见者,多闻的圣弟子于眼亦厌离……于意亦厌离。厌离者则离贪;离贪者则解脱;于解脱中有『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。』」第二经。

3. Dukkhasamudayasuttaṃ3. 苦集经

§106

‘‘Dukkhassa , bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ . Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

「诸比库!我将教导苦的集起与灭没。你们谛听。诸比库!什么是苦的集起?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。这是苦的集起……缘舌与味而生起舌识。三者的会合为触。以触为缘而有受;以受为缘而有渴爱。这是苦的集起……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。诸比库!这是苦的集起。

‘‘Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ dukkhassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo’’ti. Tatiyaṃ.

「诸比库!什么是苦的灭没?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。由于该渴爱的无余离贪、灭尽,则取灭;由取灭则有灭;由有灭则生灭;由生灭则老死、愁、悲、苦、忧、恼灭尽。如是,这整个苦蕴灭尽。这是苦的灭没……缘舌与味而生起舌识……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。由于该渴爱的无余离贪、灭尽,则取灭;由取灭则有灭;由有灭则生灭;由生灭则老死、愁、悲、苦、忧、恼灭尽。如是,这整个苦蕴灭尽。诸比库!这是苦的灭没。」第三经。

4. Lokasamudayasuttaṃ4. 世间集经

§107

‘‘Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo ; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

「诸比库!我将教导世间的集起与灭没。你们谛听。诸比库!什么是世间的集起?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;以渴爱为缘而有取;以取为缘而有有;以有为缘而有生;以生为缘而有老死、愁、悲、苦、忧、恼生起。诸比库!这是世间的集起……缘舌与味而生起舌识……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;以渴爱为缘而有取;以取为缘而有有;以有为缘而有生;以生为缘而有老死、愁、悲、苦、忧、恼生起。诸比库!这是世间的集起。

‘‘Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo’’ti. Catutthaṃ.

「诸比库!什么是世间的灭没?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。由于该渴爱的无余离贪、灭尽,则取灭;由取灭则有灭;由有灭则生灭;由生灭则老死、愁、悲、苦、忧、恼灭尽。如是,这整个苦蕴灭尽。诸比库!这是世间的灭没……缘舌与味而生起……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。由于该渴爱的无余离贪、灭尽,则取灭;由取灭……如是,这整个苦蕴灭尽。诸比库!这是世间的灭没。」第四经。

5. Seyyohamasmisuttaṃ5. 我更胜经

§108

‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī’’ti?

「诸比库!有什么时,执取什么,对什么执着,而有『我胜』或『我等』或『我劣』呢?」

‘‘Bhagavaṃmūlakā no, bhante, dhammā.

「尊者!我们的法以世尊为根本。」

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti…pe… jivhāya sati…pe… manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「诸比库!当有眼时,执取眼,住着于眼,则有『我较胜』或『我相等』或『我较劣』。……当有舌时……当有意时,执取意,住着于意,则有『我较胜』或『我相等』或『我较劣』。诸比库!你们认为如何,眼是常还是无常?」

‘‘Aniccaṃ , bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦还是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

「凡无常、苦、变易法者,不执取它,会有『我较胜』或『我相等』或『我较劣』吗?」

‘‘No hetaṃ, bhante’’…pe… jivhā… kāyo nicco vā anicco vā’’ti?

「不会,尊者。」……舌……「身是常还是无常?」

‘‘Anicco, bhante’’…pe….

「无常,尊者。」……

‘‘Mano nicco vā anicco vā’’ti?

「意是常还是无常?」

‘‘Anicco, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常的,是苦或是乐呢?」

‘‘Dukkhaṃ, bhante’’.

「是苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

「凡无常、苦、变易法的,不执取它,会认为『我较胜』或『我相等』或『我较劣』吗?」

‘‘No hetaṃ, bhante’’.

「不会的,尊者。」

「诸比库!如是见者,多闻的圣弟子于眼亦厌离……于意亦厌离。厌离者离染;离染者解脱;解脱时,生起『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。』」第五经。

6. Saṃyojaniyasuttaṃ6. 结法经

§109

‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… jivhā saṃyojaniyo dhammo…pe… mano saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana’’nti. Chaṭṭhaṃ.

「诸比库!我将说结法与结。你们听。诸比库!什么是结法,什么是结呢?诸比库!眼是结法。于此的欲贪,是此处的结……舌是结法……意是结法。于此的欲贪,是此处的结。诸比库!这些称为结法,这是结。」第六经。

7. Upādāniyasuttaṃ7. 取法经

§110

‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ ? Cakkhuṃ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… jivhā upādāniyo dhammo…pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna’’nti. Sattamaṃ.

「诸比库!我将说取法与取。你们听。诸比库!什么是取法,什么是取呢?诸比库!眼是取法。于此的欲贪,是此处的取……舌是取法……意是取法。于此的欲贪,是此处的取。诸比库!这些称为取法,这是取。」第七经。

8. Ajjhattikāyatanaparijānanasuttaṃ8. 内处遍知经

§111

‘‘Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ… kāyaṃ… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Aṭṭhamaṃ.

「诸比库!不证知眼、不遍知、不离贪、不舍断,不能灭尽苦。耳……鼻……舌……身……不证知意、不遍知、不离贪、不舍断,不能灭尽苦。诸比库!证知眼、遍知、离贪、舍断,能够灭尽苦……舌……身……证知意、遍知、离贪、舍断,能够灭尽苦。」第八经。

9. Bāhirāyatanaparijānanasuttaṃ9. 外处遍知经

§112

‘‘Rūpe , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Navamaṃ.

「诸比库!不证知色、不遍知、不离贪、不舍断,不能灭尽苦。声……香……味……触……不证知法、不遍知、不离贪、不舍断,不能灭尽苦。诸比库!证知色、遍知、离贪、舍断,能够灭尽苦。声……香……味……触……证知法、遍知、离贪、舍断,能够灭尽苦。」第九经。

10. Upassutisuttaṃ10. 听闻经

§113

Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi – ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

一时,世尊住在那提咖的砖屋。那时,世尊独自禅修,宣说了这个法门——「缘眼与色生起眼识。三者的会合为触。以触为缘而有受;以受为缘而有渴爱;以渴爱为缘而有取;以取为缘而有有;以有为缘而有生;以生为缘而有老死、愁、悲、苦、忧、恼生起。如此,这整个苦蕴集起。缘舌与味生起……缘意与法生起意识。三者的会合为触。以触为缘而有受;以受为缘而有渴爱;以渴爱为缘而有取;以取为缘而有有;以有为缘而有生;以生为缘而有老死、愁、悲、苦、忧、恼生起。如此,这整个苦蕴集起。」

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho ; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

「缘眼与色生起眼识。三者的会合为触。以触为缘而有受;以受为缘而有渴爱。由于该渴爱的无余离贪、灭尽,取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、愁、悲、苦、忧、恼灭。如此,这整个苦蕴灭尽……缘舌与味生起……缘意与法生起意识。三者的会合为触。以触为缘而有受;以受为缘而有渴爱。由于该渴爱的无余离贪、灭尽,取灭;由取灭……如此,这整个苦蕴灭尽。」

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – ‘‘assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāya’’nti? ‘‘Evaṃ, bhante’’. ‘‘Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako’’ti. Dasamaṃ.

那时,有一位比库站在世尊附近听闻。世尊看见那位比库站在附近听闻。看见后,世尊对那位比库说:「比库!你听到这个法门了吗?」「是的,尊者。」「比库!你应学习这个法门。比库!你应精通这个法门。比库!你应受持这个法门。比库!这个法门与义相应,是梵行的根本。」第十经。

Yogakkhemivaggo ekādasamo. · 离轭安稳品第十一

Tassuddānaṃ –

其摄颂:

Yogakkhemi upādāya, dukkhaṃ loko ca seyyo ca;

离轭安稳、执取,苦、世间、更胜,

Saṃyojanaṃ upādānaṃ, dve parijānaṃ upassutīti.

结、取,二遍知、听闻。

12. Lokakāmaguṇavaggo

12. 世间欲功德品

1. Paṭhamamārapāsasuttaṃ1. 第一魔索经

§114

‘‘Santi , bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato , paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,诸比库,此被称为:比库住于魔之住处,去到魔之控制,魔索已套住。他被魔缚所缚,可被恶魔随意处置……

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena…pe….

「诸比库,有舌识所识之味,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,诸比库,此被称为:比库住于魔之住处,去到魔之控制,魔索已套住。他被魔缚所缚……

‘‘Santi , bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato.

「诸比库,有意识所识之法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,诸比库,此被称为:比库住于魔之住处,去到魔之控制,魔索已套住。他被魔缚所缚,可被恶魔随意处置。

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于此,诸比库,此被称为:比库不住于魔之住处,未去到魔之控制,魔索已脱离。他从魔缚解脱,不可被恶魔随意处置……

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有舌识所识之味,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于此,诸比库,此被称为:比库不住于魔之住处,未去到魔之控制,魔索已脱离。他从魔缚解脱,不可被恶魔随意处置……

‘‘Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Paṭhamaṃ.

「诸比库,有意识所识之法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于此,诸比库,此被称为:比库不住于魔之住处,未去到魔之控制,魔索已脱离。他从魔缚解脱,不可被恶魔随意处置。」第一经。

2. Dutiyamārapāsasuttaṃ2. 第二魔索经

§115

‘‘Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,诸比库,此被称为:比库被眼识所识之色所缚,住于魔之住处,去到魔之控制,魔索已套住。他被魔缚所缚,可被恶魔随意处置……

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有舌识所识之味……诸比库,有意识所识之法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于彼,诸比库,此被称为比库被缚于意识所识之法,已入魔之住处,已入魔之力,已脱离魔索。他被魔缚所缚,可被恶魔随意处置……

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于彼,诸比库,此被称为比库解脱于眼识所识之色,未入魔之住处,未入魔之力,已脱离魔索。他解脱于魔缚,不可被恶魔随意处置……

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Dutiyaṃ.

「诸比库,有舌识所识之味……诸比库,有意识所识之法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于彼,诸比库,此被称为比库解脱于意识所识之法,未入魔之住处,未入魔之力,已脱离魔索。他解脱于魔缚,不可被恶魔随意处置。」第二经。

3. Lokantagamanasuttaṃ3. 世间边际经

§116

‘‘Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ , patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

「诸比库,我说不能以行走而知世间之边、见世间之边、达世间之边。诸比库,然而我也不说不达世间之边而能作苦之终结。」说此已,世尊从座起,入精舍。那时,那些比库在世尊离去不久,生起此念:「诸具寿,世尊简略地诵示此教诫,未详细解释其义,即从座起,入精舍:『诸比库,我说不能以行走而知世间之边、见世间之边、达世间之边。诸比库,然而我也不说不达世间之边而能作苦之终结。』谁能详细解释此世尊简略诵示、未详细解释之义呢?」

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito , sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

那时,那些比库生起此念:「此具寿阿难陀既为导师所称赞,亦为有智之同梵行者所尊重。具寿阿难陀能够详细解释此世尊简略诵示、未详细解释之义。我们何不前往具寿阿难陀处;前往后,向具寿阿难陀询问此义呢?」

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

那时,那些比库前往具寿阿难陀处;前往后,与具寿阿难陀互相问候。互相问候、可喜、可忆念之语后,坐于一面。坐于一面之那些比库对具寿阿难陀如此说:

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti ? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.

「具寿阿难陀,世尊简略地诵示此教诫,未详细解释其义,即从座起,入精舍:『诸比库,我说不能以行走而知世间之边、见世间之边、达世间之边。诸比库,然而我也不说不达世间之边而能作苦之终结。』具寿,我们在世尊离去不久,生起此念:『诸具寿,世尊简略地诵示此教诫,未详细解释其义,即从座起,入精舍:「诸比库,我说不能以行走而知世间之边、见世间之边、达世间之边。诸比库,然而我也不说不达世间之边而能作苦之终结。」谁能详细解释此世尊简略诵示、未详细解释之义呢?』具寿,我们生起此念:『具寿,此具寿阿难陀既为导师所称赞,亦为有智之同梵行者所尊重。具寿阿难陀能够详细解释此世尊简略诵示、未详细解释之义。我们何不前往具寿阿难陀处;前往后,向具寿阿难陀询问此义呢?』请具寿阿难陀解释。」

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha . So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha . Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā’’ti.

「诸具寿,譬如有人需要心材、寻求心材、遍求心材而行,来到有心材、直立之大树,越过其根,越过其干,却认为应在枝叶中寻求心材;诸具寿对你们来说正是如此,你们在导师面前时,越过彼世尊,却认为应向我们询问此义。诸具寿,彼世尊知而知、见而见——是眼、是智、是法、是梵、是说者、是宣说者、是义之引导者、是不死之施与者、是法主、是如来。那正是你们应向世尊询问此义之时。你们应如世尊所分别论而受持。」

‘‘Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma . Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā’’ti.

「友阿难!世尊确实是知者而知,见者而见——成为眼,成为智,成为法,成为梵,是说者,是宣说者,是义的引导者,是不死的施与者,是法主,是如来。那时正是应该向世尊询问此义的时候。世尊如何分别论,我们应如此受持。然而,具寿阿难既为导师所称赞,也为有智的同梵行者所尊重。具寿阿难能够详细解释此世尊所总说之教诫、未详细解释其义的详细义理。请具寿阿难不以为难而分别论。」

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

「那么,诸友,你们听!你们要如理作意,我将说。」「是的,友。」那些比库应诺具寿阿难。具寿阿难说此——

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī . Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ , daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

「诸友,世尊对你们总说教诫、未详细解释其义,从座起而进入住处——『诸比库,我说:不以行走而能知世间之边、能见、能到达。诸比库,然而我也不说:不到达世间之边而能作苦之终结。』诸友,对于此世尊所总说之教诫、未详细解释其义,我详细了知其义如下:诸友,凡以此在世间有世间想、世间慢者——此在圣者之律中称为世间。诸友,以何在世间有世间想、世间慢呢?诸友,以眼在世间有世间想、世间慢。诸友,以耳……诸友,以鼻……诸友,以舌在世间有世间想、世间慢。诸友,以身……诸友,以意在世间有世间想、世间慢。诸友,凡以此在世间有世间想、世间慢者——此在圣者之律中称为世间。诸友,世尊对你们总说教诫、未详细解释其义,从座起而进入住处——『诸比库,我说:不以行走而能知世间之边、能见、能到达。诸比库,然而我也不说:不到达世间之边而能作苦之终结。』诸友,对于此世尊所总说之教诫、未详细解释其义,我如此详细了知其义。诸具寿若希望,可前往世尊处询问此义。世尊如何为你们分别论,你们应如此受持。」

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

「是的,友。」那些比库应诺具寿阿难后,从座起,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊说此——

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ , bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

「大德,世尊对我们总说教诫、未详细解释其义,从座起而进入住处——『诸比库,我说:不以行走而能知世间之边、能见、能到达。诸比库,然而我也不说:不到达世间之边而能作苦之终结。』大德,世尊离去不久,我们生起此念:『诸友,世尊对我们总说教诫、未详细解释其义,从座起而进入住处——「诸比库,我说:不以行走而能知世间之边、能见、能到达。诸比库,然而我也不说:不到达世间之边而能作苦之终结。」谁能详细解释此世尊所总说之教诫、未详细解释其义的详细义理呢?』大德,我们生起此念:『此具寿阿难既为导师所称赞,也为有智的同梵行者所尊重。具寿阿难能够详细解释此世尊所总说之教诫、未详细解释其义的详细义理。我们何不前往具寿阿难处;抵达后,向具寿阿难询问此义呢?』大德,于是我们前往具寿阿难处;抵达后,向具寿阿难询问此义。大德,具寿阿难以这些理由、这些句子、这些文句为我们解释了此义。」

‘‘Paṇḍito , bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā’’ti. Tatiyaṃ.

「诸比库,阿难是贤智者;诸比库,阿难是大慧者!诸比库,如果你们向我询问此义,我也会如此分别论,正如阿难所分别论的。此即是其义,你们应如此受持。」第三经。

4. Kāmaguṇasuttaṃ4. 欲功德经

§117

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. Tassa mayhaṃ, bhikkhave, etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

「诸比库,在我正觉之前,当未正觉、为菩萨时,我生起此念:『凡此五种欲功德,过去已被心所触、已灭、已变易,我的心多往彼处行,或往现在少许,或往未来。』诸比库,我生起此念:『凡此五种欲功德,过去已被心所触、已灭、已变易,对于彼处,我应以适当的不放逸、念、心的守护。』因此,诸比库,对于你们也是,凡那些五种欲功德,过去已被心所触、已灭、已变易,你们的心多往彼处行,或往现在少许,或往未来。因此,诸比库,对于你们也是,凡那些五种欲功德,过去已被心所触、已灭、已变易,对于彼处,你们应以适当的不放逸、念、心的守护。因此,诸比库,应了知彼处,于彼处眼灭、色想灭,应了知彼处……于彼处舌灭、味想灭,应了知彼处……于彼处意灭、法想灭,应了知彼处。」说此已,世尊从座起而进入住处。

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

于是,世尊离去不久,那些比库生起此念:「诸友,世尊对我们总说教诫、未详细解释其义,从座起而进入住处——『因此,诸比库,应了知彼处,于彼处眼灭、色想灭,应了知彼处……于彼处舌灭、味想灭,应了知彼处……于彼处意灭、法想灭,应了知彼处。』谁能详细解释此世尊所总说之教诫、未详细解释其义的详细义理呢?」

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

那时,那些比库们这样想:「这位具寿阿难陀既为导师所称赞,也为有智的同梵行者所尊重。具寿阿难陀能够详细解释这世尊所总说、未详细解释义理的详细义理。我们何不前往具寿阿难陀那里;前往后,向具寿阿难陀询问这个义理。」

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

那时,那些比库们前往具寿阿难陀那里;前往后,与具寿阿难陀互相问候。互相问候与寒暄值得忆念的话后,在一旁坐下。在一旁坐下后,那些比库们对具寿阿难陀这样说:

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati , rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.

「贤友阿难陀,世尊对我们总说此教诫,未详细解释义理,即从座起进入住处:『诸比库,因此,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那舌灭与味想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。』贤友,世尊离去不久,我们这样想:『贤友,世尊对我们总说此教诫,未详细解释义理,即从座起进入住处:「因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那舌灭与味想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。」谁能详细解释这世尊所总说、未详细解释义理的详细义理呢?』贤友,我们这样想:『这位具寿阿难陀既为导师所称赞,也为有智的同梵行者所尊重。具寿阿难陀能够详细解释这世尊所总说、未详细解释义理的详细义理。我们何不前往具寿阿难陀那里;前往后,向具寿阿难陀询问这个义理。』请具寿阿难陀解释。」

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa…pe… vibhajatāyasmā ānando agaruṃ karitvāti.

「贤友们,譬如有人需要心材、寻求心材、遍求心材而行,来到大树……(中略)……请具寿阿难陀不以为难而解释。」

‘‘Tenahāvuso , suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

「那么,贤友们,你们听!你们要如理作意;我将说。」「是的,贤友。」那些比库们回答具寿阿难陀。具寿阿难陀这样说:

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ – ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

「贤友们,世尊对你们总说此教诫,未详细解释义理,即从座起进入住处:『因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。』贤友们,我这样了知这世尊所总说、未详细解释义理的详细义理。贤友们,世尊是指六处灭而说:『因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。』贤友们,世尊总说此教诫,未详细解释义理,即从座起进入住处:『因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。』贤友们,我这样详细了知这世尊所总说、未详细解释义理的详细义理。贤友们,如果你们希望,可以前往世尊那里;前往后,询问这个义理。你们应如世尊所分别论的那样受持。」

「是的,贤友。」那些比库们回答具寿阿难陀后,即从座起,前往世尊那里;前往后,礼敬世尊,在一旁坐下。在一旁坐下后,那些比库们对世尊这样说:

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso , bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. ‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto’’ti.

「大德,世尊对我们总说此教诫,未详细解释义理,即从座起进入住处:『因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那舌灭与味想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。』大德,世尊离去不久,我们这样想:『贤友,世尊对我们总说此教诫,未详细解释义理,即从座起进入住处:「因此,诸比库,应了知那眼灭与色想灭的处,应了知那处……(中略)……应了知那意灭与法想灭的处,应了知那处。」谁能详细解释这世尊所总说、未详细解释义理的详细义理呢?』大德,我们这样想:『这位具寿阿难陀既为导师所称赞,也为有智的同梵行者所尊重。具寿阿难陀能够详细解释这世尊所总说、未详细解释义理的详细义理。我们何不前往具寿阿难陀那里;前往后,向具寿阿难陀询问这个义理。』大德,那时我们前往具寿阿难陀那里;前往后,向具寿阿难陀询问这个义理。大德,具寿阿难陀以这些理由、这些句子、这些文句为我们解释了义理。」

‘‘Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā’’ti. Catutthaṃ.

「诸比库,阿难是智者;诸比库,阿难是大慧者!诸比库,如果你们就此义问我,我也会如阿难所分别论的那样分别论。这就是此义。你们应当如是忆持。」第四经。

5. Sakkapañhasuttaṃ5. 萨咖问经

§118

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante , hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

一时,世尊住在王舍城耆阇崛山。那时,天人之主萨咖去见世尊;抵达后,礼敬世尊,站立于一旁。站立于一旁的天人之主萨咖对世尊如此说:「尊者,什么因、什么缘,使得此处某些有情于现法不般涅槃?尊者,又什么因、什么缘,使得此处某些有情于现法般涅槃?」

‘‘Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati…pe….

「天人之主,有眼识所识之色,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库欢喜、欢迎、执持于此,当他欢喜、欢迎、执持于此时,他的识依于此、取于此。天人之主,有取的比库不般涅槃……

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

「天人之主,有舌识所识之味……天人之主,有意识所识之法,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库欢喜、欢迎、执持于此,当他欢喜、欢迎、执持于此时,他的识依于此、取于此。天人之主,有取的比库不般涅槃。天人之主,这就是因、这就是缘,使得此处某些有情于现法不般涅槃。

‘‘Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati…pe… .

「天人之主,有眼识所识之色,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库不欢喜、不欢迎、不执持于此,当他不欢喜、不欢迎、不执持于此时,他的识不依于此、不取于此。天人之主,无取的比库般涅槃……

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Pañcamaṃ.

「天人之主,有舌识所识之味……天人之主,有意识所识之法,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库不欢喜、不欢迎、不执持于此,当他不欢喜、不欢迎、不执持于此时,他的识不依于此、不取于此。天人之主,无取的比库般涅槃。天人之主,这就是因、这就是缘,使得此处某些有情于现法般涅槃。」第五经。

6. Pañcasikhasuttaṃ6. 般遮西卡经

§119

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, pañcasikha, cakkhuviññeyyā rūpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, pañcasikha , bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

一时,世尊住在王舍城耆阇崛山。那时,乾达婆天子般遮翼去见世尊;抵达后,礼敬世尊,站立于一旁。站立于一旁的乾达婆天子般遮翼对世尊如此说:「尊者,什么因、什么缘,使得此处某些有情于现法不般涅槃?尊者,又什么因、什么缘,使得此处某些有情于现法般涅槃?」「般遮翼,有眼识所识之色……般遮翼,有意识所识之法,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库欢喜、欢迎、执持于此,当他欢喜、欢迎、执持于此时,他的识依于此、取于此。般遮翼,有取的比库不般涅槃。般遮翼,这就是因、这就是缘,使得此处某些有情于现法不般涅槃。」

‘‘Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Chaṭṭhaṃ.

「般遮翼,有眼识所识之色,可喜、可爱、可意……般遮翼,有意识所识之法,可喜、可爱、可意、可爱之色、伴随欲、能引染。如果比库不欢喜、不欢迎、不执持于此,当他不欢喜、不欢迎、不执持于此时,他的识不依于此、不取于此。般遮翼,无取的比库般涅槃。般遮翼,这就是因、这就是缘,使得此处某些有情于现法般涅槃。」第六经。

7. Sāriputtasaddhivihārikasuttaṃ7. 沙利子共住弟子经

§120

Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme . Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – ‘‘saddhivihāriko , āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto’’ti.

一时,具寿沙利子住在沙瓦提城揭德林给孤独园。那时,某位比库去到具寿沙利子那里;去到之后,与具寿沙利子互相问候。交换了友好、值得忆念的谈话之后,在一旁坐下。在一旁坐下的那位比库对具寿沙利子这样说——「贤友沙利子,同住弟子比库舍弃学而还俗了。」

‘‘Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati. ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.

「贤友,对于诸根不守护门、于食不知量、不致力于觉醒者,确实如此。『贤友,那位诸根不守护门、于食不知量、不致力于觉醒的比库,将终生延续圆满、清净的梵行』,这是须跋的。『贤友,那位诸根守护门、于食知量、致力于觉醒的比库,将终生延续圆满、清净的梵行』,这是可能的。

‘‘Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, āvuso, indriyesu guttadvāro hoti.

「贤友,如何是诸根守护门者呢?贤友,在此,比库以眼见色后,不取相,不取随相。因为当他住于眼根未防护时,贪忧、诸恶不善法会流入,他为了防护而行道,守护眼根,在眼根上达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不取相,不取随相。因为当他住于意根未防护时,贪忧、诸恶不善法会流入,他为了防护而行道,守护意根,在意根上达到防护。贤友,如此是诸根守护门者。

‘‘Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati , anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, āvuso, bhojane mattaññū hoti.

「贤友,如何是于食知量者呢?贤友,在此,比库如理省察而食用食物——『不为嬉戏,不为骄慢,不为装饰,不为庄严,只是为了此身的住立、维持,为了止息伤害,为了资助梵行。如此,我将灭除旧受,不生起新受,我将有存续、无过失与安乐住。』贤友,如此是于食知量者。

‘‘Kathañcāvuso, jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti . Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti. Evañhi vo, āvuso, sikkhitabba’’nti. Sattamaṃ.

「贤友,如何是致力于觉醒者呢?贤友,在此,比库于日间以经行、坐禅,从诸障碍法净化心。于夜间初更以经行、坐禅,从诸障碍法净化心。于夜间中更,以右胁作狮子卧,足足相叠,具念、正知,作意起来想。于夜间后更,起来后以经行、坐禅,从诸障碍法净化心。贤友,如此是致力于觉醒者。因此,贤友,应当这样学——『我们将是诸根守护门者、于食知量者、致力于觉醒者。』贤友,你们应当这样学。」第七经。

8. Rāhulovādasuttaṃ8. 教诫拉胡喇经

§121

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya 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.

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,心中生起这样的寻思——『拉胡喇的解脱成熟法已成熟了;我何不进一步教导拉胡喇于诸漏尽呢?』那时,世尊在上午时分穿好衣,拿着钵与衣,在沙瓦提城为了托钵而行,食后从托钵食返回,告诉具寿拉胡喇——『拉胡喇,拿坐具。我们将去盲林作日中住。』『是的,世尊。』具寿拉胡喇回答世尊后,拿了坐具,在后面跟随世尊。

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 –

那时,数千天人跟随世尊——『今天世尊将进一步教导具寿拉胡喇于诸漏尽。』那时,世尊进入盲林后,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。世尊对在一旁坐下的具寿拉胡喇这样说——

‘‘Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「拉胡喇,你怎么想,眼是常还是无常呢?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’. ( )

「不,尊者。」

‘‘Rūpā niccā vā aniccā vā’’ti?

「诸色是常或无常?」

‘‘Aniccā, bhante’’…pe….

「无常的,尊者。」……

‘‘Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

「眼识是常或无常?」

‘‘Aniccaṃ, bhante’’…pe….

「无常的,尊者。」……

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

「眼触是常的还是无常的?」

‘‘Anicco, bhante’’…pe….

「无常的,尊者。」……

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以眼触为缘而生起的受之类、想之类、行之类、识之类,那也是常的还是无常的?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常的,那是苦的还是乐的?」

‘‘Dukkhaṃ, bhante’’.

「苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi , eso me attā’’’ti?

「凡无常的、苦的、变易法,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’…pe….

「不,尊者。」……

‘‘Jivhā niccā vā aniccā vā’’ti?

「舌是常还是无常?」

‘‘Aniccā, bhante’’…pe….

「无常,尊者。」……

‘‘Jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

「舌识是常还是无常?」

‘‘Aniccaṃ, bhante’’…pe….

「无常,尊者。」……

‘‘Jivhāsamphasso nicco vā anicco vā’’ti?

「舌触是常还是无常?」

‘‘Anicco, bhante’’…pe….

「无常,尊者。」……

‘‘Yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以此舌触为缘而生起的受之类、想之类、行之类、识之类,那也是常还是无常?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’…pe….

「不,尊者。」……

‘‘Mano nicco vā anicco vā’’ti?

「意是常或无常?」

‘‘Anicco, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「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?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Dhammā niccā vā aniccā vā’’ti?

「诸法是常还是无常?」

‘‘Aniccā, bhante’’…pe….

「无常,尊者。」……

‘‘Manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

「意识是常还是无常?」

‘‘Aniccaṃ, bhante’’…pe….

「无常,尊者。」……

‘‘Manosamphasso nicco vā anicco vā’’ti?

「意触是常还是无常?」

‘‘Anicco, bhante’’…pe….

「无常的,尊者」……(中略)……

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

「凡以意触为缘而生起的受所摄、想所摄、行所摄、识所摄,那是常的还是无常的?」

‘‘Aniccaṃ, bhante’’.

「无常的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常的,是苦的还是乐的?」

‘‘Dukkhaṃ, bhante’’.

「苦的,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常的、苦的、变易法,适合被认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe….

「拉胡喇,如是见者,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,凡以眼触为缘而生起的受所摄、想所摄、行所摄、识所摄,于那也厌离……(中略)……于舌厌离,于诸味厌离,于舌识厌离,于舌触厌离,凡以舌触为缘而生起的受所摄、想所摄、行所摄、识所摄,于那也厌离……(中略)……」

‘‘Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ 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.

于意亦厌离,于诸法亦厌离,于意识亦厌离,于意触亦厌离,凡以意触为缘所生起的受之所属、想之所属、行之所属、识之所属,于彼亦厌离。厌离者则离染,由离染而解脱,于解脱中有「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 abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Aṭṭhamaṃ.

世尊如是说。具寿拉胡喇心满意足,欢喜世尊所说。而且,当此分别论被宣说时,具寿拉胡喇的心无取着而从诸漏解脱。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。」第八经。

9. Saṃyojaniyadhammasuttaṃ9. 结法经

§122

‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo taṃ tattha saṃyojana’’nti. Navamaṃ.

「诸比库,我将说结缚法与结缚。你们听此。诸比库,什么是结缚法,什么是结缚?诸比库,有眼所识之色,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。诸比库,这些被称为结缚法。于彼处的欲贪,即是彼处的结缚。……诸比库,有舌所识之味……诸比库,有意所识之法,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。诸比库,这些被称为结缚法。于彼处的欲贪,即是彼处的结缚。」第九经。

10. Upādāniyadhammasuttaṃ10. 取法经

§123

‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṃ tattha upādāna’’nti. Dasamaṃ.

「诸比库,我将说取着法与取。你们听此。诸比库,什么是取着法,什么是取?诸比库,有眼所识之色,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。诸比库,这些被称为取着法。于彼处的欲贪,即是彼处的取。……诸比库,有舌所识之味……诸比库,有意所识之法,可喜的、可爱的、合意的、可爱形相的、伴随欲的、能染的。诸比库,这些被称为取着法。于彼处的欲贪,即是彼处的取。」第十经。

Lokakāmaguṇavaggo dvādasamo. · 世间欲功德品第十二

Tassuddānaṃ –

其摄颂:

Mārapāsena dve vuttā, lokakāmaguṇena ca;

以魔索说二经,以世间欲功德;

Sakko pañcasikho ceva, sāriputto ca rāhulo;

萨咖与般遮希咖,沙利子与拉胡喇;

Saṃyojanaṃ upādānaṃ, vaggo tena pavuccatīti.

结缚与取,此品由此而宣说。

13. Gahapativaggo

13. 居士品

1. Vesālīsuttaṃ1. 韦萨离经

§124

Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

一时,世尊住在韦萨离大林重阁讲堂。时,韦萨离的伍果居士前往世尊处;抵达后,在一旁坐下。在一旁坐下的韦萨离的伍果居士对世尊如此说:「尊者,什么因、什么缘,使得此处一些有情于现法不般涅槃?又,尊者,什么因、什么缘,使得此处一些有情于现法般涅槃?」

‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

「居士,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,当他欢喜、欢迎、执持时,他的识依于此、取于此。居士,有取的比库不般涅槃。……居士,有舌识知的味……居士,有意识知的法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库欢喜、欢迎、执持于此,当他欢喜、欢迎、执持时,他的识依于此、取于此。居士,有取的比库不般涅槃。居士,此是因、此是缘,使得此处一些有情于现法不般涅槃。」

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno , gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Paṭhamaṃ.

「又,居士,有眼识知的色,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于此,当他不欢喜、不欢迎、不执持时,他的识不依于此、不取于此。居士,无取的比库般涅槃。……居士,有舌识知的味……居士,有意识知的法,可喜、可爱、可意、可爱之色、与欲相应、能引染。若比库不欢喜、不欢迎、不执持于此,当他不欢喜、不欢迎、不执持时,他的识不依于此、不取于此。居士,无取的比库般涅槃。居士,此是因、此是缘,使得此处一些有情于现法般涅槃。」第一经。

2. Vajjīsuttaṃ2. 瓦基经

§125

Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Dutiyaṃ.

一时,世尊住在瓦基人中的象村。时,象村的伍果居士前往世尊处;抵达后,在一旁坐下。在一旁坐下的象村的伍果居士对世尊如此说:「尊者,什么因、什么缘,使得此处一些有情于现法不般涅槃?又,尊者,什么因、什么缘,使得此处一些有情于现法般涅槃?」(如前经,应详细分别论。)居士,此是因、此是缘,使得此处一些有情于现法般涅槃。第二经。

3. Nāḷandasuttaṃ3. 那烂陀经

§126

Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Tatiyaṃ.

一时,世尊住在那喇陀的巴瓦利咖芒果园。时,伍巴离居士前往世尊处……在一旁坐下的伍巴离居士对世尊如此说:「尊者,什么因、什么缘,使得此处一些有情于现法不般涅槃?又,尊者,什么因、什么缘,使得此处一些有情于现法般涅槃?」(如前经,应详细分别论。)居士,此是因、此是缘,使得此处一些有情于现法般涅槃。第三经。

4. Bhāradvājasuttaṃ4. 帕拉德瓦迦经

§127

Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca – ‘‘ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti? ‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.

一时,具寿宾度喇巴拉德瓦伽住在国桑比的瞿师多园。时,伍迭那王前往具寿宾度喇巴拉德瓦伽处;抵达后,与具寿宾度喇巴拉德瓦伽互相问候。交换了友好、可记念的话语后,在一旁坐下。在一旁坐下的伍迭那王对具寿宾度喇巴拉德瓦伽如此说:「巴拉德瓦伽贤友,什么因、什么缘,使得这些年轻的比库,年少、黑发、具足青春的幸福、正当壮年、未曾游戏于诸欲,终生行圆满、清净的梵行,且达到寿终?」「大王,此已为彼世尊、知者、见者、阿拉汉、正等正觉者所说:『诸比库,你们来,对如母者建立母心,对如姊妹者建立姊妹心,对如女儿者建立女儿心。』大王,此是因、此是缘,使得这些年轻的比库,年少、黑发、具足青春的幸福、正当壮年、未曾游戏于诸欲,终生行圆满、清净的梵行,且达到寿终。」

‘‘Lolaṃ kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

「巴拉德瓦伽贤友,心是动摇的。有时对如母者也生起贪法,对如姊妹者也生起贪法,对如女儿者也生起贪法。巴拉德瓦伽贤友,是否有其他的因、其他的缘,使得这些年轻的比库,年少、黑发……且达到寿终?」

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha – atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti. ‘‘Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. Ye ca kho te , bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati. Atthi nu kho, bho bhāradvāja , añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

「大王,彼世尊、知者、见者、阿拉汉、正等正觉者曾如此说——『诸比库,你们来观察此身,从脚掌以上,从发顶以下,以皮肤为边际,充满种种须跋:此身有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿。』大王,这也是因,这也是缘,由此这些年轻的比库,柔软、黑发……乃至……达到长寿。」「婆罗堕阇尊者,对于那些已修习身、已修习戒、已修习心、已修习慧的比库们,那对他们是容易的。但是,婆罗堕阇尊者,对于那些未修习身、未修习戒、未修习心、未修习慧的比库们,那对他们是困难的。婆罗堕阇尊者,有时『我将作意须跋』,但净相却生起。婆罗堕阇尊者,是否还有其他的因、其他的缘,由此这些年轻的比库,柔软、黑发……乃至……达到长寿?」

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha . Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.

「大王,彼世尊、知者、见者、阿拉汉、正等正觉者曾如此说——『诸比库,你们来守护诸根门而住。以眼见色后,不要成为取相者,不要成为取随相者。因为若住于不防护此眼根,贪忧、诸恶不善法会流入,你们应行持其防护。你们应守护眼根;你们应达到眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不要成为取相者,不要成为取随相者。因为若住于不防护此意根,贪忧、诸恶不善法会流入,你们应行持其防护。你们应守护意根;你们应达到意根的防护。』大王,这也是因,这也是缘,由此这些年轻的比库,柔软、黑发,具足美好的青春,在人生的初期,未曾在诸欲中嬉戏,终生行持圆满、清净的梵行,并且达到长寿。」

‘‘Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ , bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā , saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja! Seyyathāpi , bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

「婆罗堕阇尊者,不可思议!婆罗堕阇尊者,未曾有!婆罗堕阇尊者,这确实是善说,由彼世尊、知者、见者、阿拉汉、正等正觉者所说。婆罗堕阇尊者,这确实是因,这是缘,由此这些年轻的比库,柔软、黑发,具足美好的青春,在人生的初期,未曾在诸欲中嬉戏,终生行持圆满、清净的梵行,并且达到长寿。婆罗堕阇尊者,我在以不守护的身、不守护的语、不守护的心、不现起的念、不防护的诸根进入内宫的时候,在那时候,贪法极度逼迫我。但是,婆罗堕阇尊者,当我以守护的身、守护的语、守护的心、现起的念、防护的诸根进入内宫的时候,在那时候,贪法不那样逼迫我。婆罗堕阇尊者,殊胜!婆罗堕阇尊者,殊胜!婆罗堕阇尊者,犹如将倾覆者扶正,或将覆盖者揭开,或为迷路者指示道路,或在黑暗中持来油灯『有眼者将见诸色』;同样地,尊者婆罗堕阇以种种方便阐明了法。婆罗堕阇尊者,我归依彼世尊、法以及比库僧团。愿尊者婆罗堕阇忆持我为近事男,从今日起终生归依。」第四经。

5. Soṇasuttaṃ5. 索那经

§128

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Pañcamaṃ.

一时,世尊住在王舍城竹林栗鼠庇护所。那时,首那居士子去诣世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的首那居士子对世尊如此说:「尊者,什么是因,什么是缘,由此这里某些有情在现法中不般涅槃?但是,尊者,什么是因,什么是缘,由此这里某些有情在现法中般涅槃?」(如前经,应如此详说)。首那,这是因,这是缘,由此这里某些有情在现法中般涅槃。第五经。

6. Ghositasuttaṃ6. 果西德经

§129

Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami…pe… ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti , bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? ‘‘Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā’’ti. Chaṭṭhaṃ.

一时,具寿阿难住在国桑比瞿师多园。那时,瞿师多居士去诣具寿阿难处……在一旁坐下的瞿师多居士对具寿阿难如此说:「阿难尊者,所说『界的种种性,界的种种性』。尊者,到什么程度,世尊说界的种种性?」「居士,存在眼界、可意的诸色、以及导致乐受的眼识。缘触而生起乐受。居士,存在眼界、不可意的诸色、以及导致苦受的眼识。缘触而生起苦受。居士,存在眼界、导致舍受的可意诸色、以及导致不苦不乐受的眼识。缘触而生起不苦不乐受……居士,存在舌界、可意的诸味、以及导致乐受的舌识。缘触而生起乐受。居士,存在舌界、不可意的诸味、以及导致苦受的舌识。缘触而生起苦受。居士,存在舌界、导致舍受的诸味、以及导致不苦不乐受的舌识。缘触而生起不苦不乐受……居士,存在意界、可意的诸法、以及导致乐受的意识。缘触而生起乐受。居士,存在意界、不可意的诸法、以及导致苦受的意识。缘触而生起苦受。居士,存在意界、导致舍受的诸法、以及导致不苦不乐受的意识。缘触而生起不苦不乐受。居士,到此程度,世尊说界的种种性。」第六经。

7. Hāliddikānisuttaṃ7. 哈利地咖尼经

§130

Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā – ‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’nti. Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti? ‘‘Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca . Phassaṃ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘amanāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

一时,具寿大咖吒亚那住在阿宛堤国库拉拉伽拉的悬崖山。那时,哈利地咖尼居士去诣具寿大咖吒亚那处……在一旁坐下的哈利地咖尼居士对具寿大咖吒亚那如此说:「尊者,世尊曾如此说——『缘界的种种性而生起触的种种性;缘触的种种性而生起受的种种性。』尊者,如何缘界的种种性而生起触的种种性;缘触的种种性而生起受的种种性?」「居士,于此,比库以眼见色后,了知『此处有可意』以及导致乐受的眼识。缘触而生起乐受。但是以眼见色后,了知『此处有不可意』以及导致苦受的眼识。缘触而生起苦受。但是以眼见色后,了知『此处有舍的所依处』以及导致不苦不乐受的眼识。缘触而生起不苦不乐受。

‘‘Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya ‘manāpaṃ ittheta’nti pajānāti manoviññāṇaṃ sukhavedaniyañca . Phassaṃ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ ittheta’nti pajānāti manoviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ ittheta’nti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti. Sattamaṃ.

「居士,再者,比库以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,了知『此处有可意』以及导致乐受的意识。缘触而生起乐受。但是以意识法后,了知『此处有不可意』以及导致苦受的意识。缘触而生起苦受。但是以意识法后,了知『此处有舍的所依处』以及导致不苦不乐受的意识。缘触而生起不苦不乐受。居士,如此缘界的种种性而生起触的种种性;缘触的种种性而生起受的种种性。」第七经。

8. Nakulapitusuttaṃ8. 那古喇父经

§131

Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā . Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati . Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

一时,世尊住在跋耆国苏苏马拉山,在北萨喀喇瓦林的鹿野苑。那时,那拘罗父居士去诣世尊处……在一旁坐下的那拘罗父居士对世尊如此说:「尊者,什么是因,什么是缘,由此这里某些有情在现法中不般涅槃?但是,尊者,什么是因,什么是缘,由此这里某些有情在现法中般涅槃?」「居士,存在眼识所识的、可喜的、可爱的、可意的、可爱形色的、伴随欲的、能引起染的诸色。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,他的识依止于它,执取于它。居士,有执取的比库不般涅槃……居士,存在舌识所识的诸味……居士,存在意识所识的、可喜的、可爱的、可意的、可爱形色的、伴随欲的、能引起染的诸法。若比库欢喜、欢迎、执持它,当他欢喜、欢迎、执持它时,他的识依止于它,执取于它。居士,有执取的比库不般涅槃。居士,这是因,这是缘,由此这里某些有情在现法中不般涅槃。」

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhunābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Aṭṭhamaṃ.

「居士,确实有眼识所识知的色,是可意的、可爱的、合意的、可爱形相的、伴随着欲的、能引起染着的。若比库不欢喜它、不欢迎它、不持续耽着它,对于他不欢喜、不欢迎、不持续耽着它者,识不依靠于它,不执取它。居士,无执取的比库般涅槃……(中略)……居士,确实有舌识所识知的味……(中略)……居士,确实有意识所识知的法,是可意的、可爱的、合意的、可爱形相的、伴随着欲的、能引起染着的。若比库不欢喜它、不欢迎它、不持续耽着它,对于他不欢喜、不欢迎它、不持续耽着它者,识不依靠于它,不执取它。居士,无执取的比库般涅槃。居士,这是因,这是缘,由此某些有情于现法般涅槃。」第八经。」

9. Lohiccasuttaṃ9. 罗希吒经

§132

Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti – ‘‘ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā’’ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca – ‘‘mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī’’ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi –

一时,具寿马哈咖吒亚那住在阿宛堤国,在玛咖喇咖答的林野小屋。那时,罗希吒婆罗门的众多内弟子学童拾柴者,去到具寿马哈咖吒亚那的林野小屋;去到后,在小屋周围经行、游行,发出高声、大声,说着各种各样的轻蔑语——「这些剃头的沙门,卑贱的、黑的、从婆罗陀足生的,这些婆罗陀的亲族们却被恭敬、尊重、尊敬、礼敬、供养。」那时,具寿马哈咖吒亚那从住所出来,对那些学童说道——「学童们,不要作声,我将为你们说法。」如是说时,那些学童沉默了。那时,具寿马哈咖吒亚那以偈颂对那些学童说:

‘‘Sīluttamā pubbatarā ahesuṃ,

「戒为最上的,是先前的,」

Te brāhmaṇā ye purāṇaṃ saranti;

「那些忆念古法的婆罗门们;」

Guttāni dvārāni surakkhitāni,

「诸门被守护、被善守护,」

Ahesuṃ tesaṃ abhibhuyya kodhaṃ.

「他们已调伏了忿怒。」

‘‘Dhamme ca jhāne ca ratā ahesuṃ,

「他们乐于法与禅那,」

Te brāhmaṇā ye purāṇaṃ saranti;

「那些忆念古法的婆罗门们;」

Ime ca vokkamma japāmaseti,

舍弃这些而喃喃低语，

Gottena mattā visamaṃ caranti.

因种姓而骄慢，行不平等。

‘‘Kodhābhibhūtā puthuattadaṇḍā ,

「被忿怒征服，持各种刑杖，

Virajjamānā sataṇhātaṇhesu;

于百渴爱中染着，

Aguttadvārassa bhavanti moghā,

对于诸根门不守护者，成为徒劳，

Supineva laddhaṃ purisassa vittaṃ.

犹如人在梦中所得之财。

‘‘Anāsakā thaṇḍilasāyikā ca;

「不食、卧于地上，

Pāto sinānañca tayo ca vedā.

清晨沐浴以及三吠陀。

‘‘Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;

「粗鹿皮、结发、泥垢、咒语、戒禁、苦行，

Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.

欺诈、弯曲杖、以及饮水仪式，

‘‘Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;

这些是婆罗门的装饰，为了某些利益的修习；

Cittañca susamāhitaṃ, vippasannamanāvilaṃ;

心善等持、清净、无浊，

Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā’’ti.

对一切众生无害，这是到达梵天之道。」

Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī’’ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi – ‘‘na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyya’’nti.

那时，那些学童愤怒、不悦，去到婆罗门罗希吒那里；到了之后，对婆罗门罗希吒这样说：「尊者应当知道，沙门玛哈咖吒亚那一向诽谤、非难婆罗门的咒语！」如是所说时，婆罗门罗希吒愤怒、不悦。那时，婆罗门罗希吒这样想：「但是，我仅仅听了学童们的话就辱骂、诽谤沙门玛哈咖吒亚那，这对我来说是不适当的。我何不前往询问呢？」

Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti? ‘‘Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti. ‘‘Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti . ‘‘Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti? ‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo –

那时，婆罗门罗希吒与那些学童一起去到具寿玛哈咖吒亚那那里；到了之后，与具寿玛哈咖吒亚那互相问候。交换了友好、值得忆念的话语后，在一旁坐下。在一旁坐下的婆罗门罗希吒对具寿玛哈咖吒亚那这样说：「尊者咖吒亚那，我的许多学生、拾柴的学童是否来过这里？」「婆罗门，那些许多学生、拾柴的学童确实来过这里。」「尊者咖吒亚那与那些学童之间是否有某些谈话？」「婆罗门，我与那些学童之间确实有某些谈话。」「尊者咖吒亚那与那些学童之间的谈话是怎样的？」「婆罗门，我与那些学童之间的谈话是这样的：

‘‘Sīluttamā pubbatarā ahesuṃ,

「戒为最上，古时即如此，

Te brāhmaṇā ye purāṇaṃ saranti;…Pe…;

那些忆念古代的婆罗门们;…(中略)…;

Akhilaṃ sabbabhūtesu,

对一切众生无害,

So maggo brahmapattiyā’’ti.

这是到达梵天之道。」

‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti.

「婆罗门,我与那些学童们有如此的对话。」

‘‘‘Aguttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī’’ti. ‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

「尊者咖吒亚那说『不守护门』。尊者咖吒亚那,到什么程度是不守护门呢?」「婆罗门,这里,某人以眼见色后,对可爱的色执着,对不可爱的色嗔恨,住于身念未现起,小心者,他如实不了知那心解脱、慧解脱——在那里,他那些已生起的恶不善法无余灭尽。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后,对可爱的法执着,对不可爱的法嗔恨,住于身念未现起,小心者,他如实不了知那心解脱、慧解脱——在那里,他那些已生起的恶不善法无余灭尽。婆罗门,这样是不守护门。」「尊者咖吒亚那,真是稀有!尊者咖吒亚那,真是未曾有!尊者咖吒亚那确实将不守护门者说为『不守护门』。

‘‘‘Guttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī’’ti.

「尊者咖吒亚那说『守护门』。尊者咖吒亚那,到什么程度是守护门呢?」「婆罗门,这里,比库以眼见色后,对可爱的色不执着,对不可爱的色不嗔恨,住于身念已现起,无量心者,他如实了知那心解脱、慧解脱——在那里,他那些已生起的恶不善法无余灭尽。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后,对可爱的法不执着,对不可爱的法不嗔恨,住于身念已现起,无量心者,他如实了知那心解脱、慧解脱——在那里,他那些已生起的恶不善法无余灭尽。婆罗门,这样是守护门。」

‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Navamaṃ.

「尊者咖吒亚那,真是稀有!尊者咖吒亚那,真是未曾有!尊者咖吒亚那确实将守护门者说为『守护门』。尊者咖吒亚那,太殊胜了!尊者咖吒亚那,太殊胜了!尊者咖吒亚那,犹如将倾覆者扶正,或将覆盖者揭开,或为迷路者指示道路,或在黑暗中持来油灯『有眼者得见诸色』;同样地,尊者咖吒亚那以种种方便阐明了法。我归依彼世尊、法与比库僧团。愿尊者咖吒亚那忆持我为近事男,从今日起终生归依。尊者咖吒亚那如何前往马咖拉咖答的近事男家族,也请同样前往罗希吒家族。在那里,若有学童或学童女礼敬尊者咖吒亚那、起立迎接、给予座位或水,那将长久利益他们、安乐他们。」第九经。

10. Verahaccānisuttaṃ10. 韦拉哈吒尼经

§133

Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi ! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

一时,具寿伍达夷住在咖马难达的多德亚婆罗门的芒果林中。那时,韦拉哈吒尼果答婆罗门女的学生学童前往具寿伍达夷处;抵达后,与具寿伍达夷互相问候。交换了友好、值得忆念的话语后,在一旁坐下。具寿伍达夷以法语开示、劝导、鼓励、使那位坐在一旁的学童欢喜。那时,那位学童被具寿伍达夷以法语开示、劝导、鼓励、使欢喜后,从座起立,前往韦拉哈吒尼果答婆罗门女处;抵达后,对韦拉哈吒尼果答婆罗门女这样说——「尊夫人,请您知道!沙门伍达夷说法:初善、中善、后善,有义、有文,阐明完全圆满、清净的梵行。」

‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti . ‘‘Evaṃ bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira, bhavaṃ, udāyi, amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘bhaṇa, samaṇa, dhamma’’nti. ‘‘Bhavissati, bhagini, samayo’’ti vatvā uṭṭhāyāsanā pakkami .

「那么,学童,你以我的名义邀请沙门伍达夷明日受食。」「是的,夫人。」那学童应诺韦拉哈吒尼果答婆罗门妇后,前往具寿伍达夷处;抵达后,对具寿伍达夷如是说:「愿尊者伍达夷接受我们导师之妻韦拉哈吒尼果答婆罗门妇明日的供食。」具寿伍达夷以沉默接受了。那时,具寿伍达夷于那夜过后,在上午时分着衣、持钵衣,前往韦拉哈吒尼果答婆罗门妇的住处;抵达后,坐于所设之座。那时,韦拉哈吒尼果答婆罗门妇亲手以殊妙的副食、主食款待、满足具寿伍达夷。那时,韦拉哈吒尼果答婆罗门妇见具寿伍达夷已食、手已离钵后,穿着鞋子,坐于高座,蒙着头,对具寿伍达夷如是说:「沙门,请说法。」「姊妹,将会有时机。」说后,起座离去。

Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

第二次,那学童前往具寿伍达夷处;抵达后,与具寿伍达夷互相问候。交换了友好、值得忆念的话语后,坐于一旁。具寿伍达夷以法语开示、劝导、鼓励、使坐于一旁的那学童欢喜。第二次,那学童被具寿伍达夷以法语开示、劝导、鼓励、使欢喜后,起座前往韦拉哈吒尼果答婆罗门妇处;抵达后,对韦拉哈吒尼果答婆罗门妇如是说:「夫人,您确实应当知道!沙门伍达夷说法,初善、中善、后善,有义、有文,开显完全圆满、清净的梵行。」

‘‘Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamma’nti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto’’ti. ‘‘Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca – ‘bhaṇa, samaṇa, dhamma’nti. Dhammagaruno hi te bhavanto dhammagāravā’’ti. ‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti. ‘‘Evaṃ, bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.

「学童,你如此赞叹沙门伍达夷的功德。然而沙门伍达夷被说『沙门,请说法』时,却说『姊妹,将会有时机』后,起座离去。」「夫人,因为您穿着鞋子,坐于高座,蒙着头,如是说:『沙门,请说法。』那些尊者们确实尊重法、敬重法。」「那么,学童,你以我的名义邀请沙门伍达夷明日受食。」「是的,夫人。」那学童应诺韦拉哈吒尼果答婆罗门妇后,前往具寿伍达夷处;抵达后,对具寿伍达夷如是说:「愿尊者伍达夷接受我们导师之妻韦拉哈吒尼果答婆罗门妇明日的供食。」具寿伍达夷以沉默接受了。

Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti?

那时,具寿伍达夷于那夜过后,在上午时分着衣、持钵衣,前往韦拉哈吒尼果答婆罗门妇的住处;抵达后,坐于所设之座。那时,韦拉哈吒尼果答婆罗门妇亲手以殊妙的副食、主食款待、满足具寿伍达夷。那时,韦拉哈吒尼果答婆罗门妇见具寿伍达夷已食、手已离钵后,脱下鞋子,坐于低座,露出头,对具寿伍达夷如是说:「尊者,当有什么时,诸阿拉汉施设苦乐?当无什么时,诸阿拉汉不施设苦乐?」

‘‘Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti…pe… jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti…pe…. Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti.

「姊妹,当有眼时,诸阿拉汉施设苦乐;当无眼时,诸阿拉汉不施设苦乐……当有舌时,诸阿拉汉施设苦乐;当无舌时,诸阿拉汉不施设苦乐……当有意时,诸阿拉汉施设苦乐;当无意时,诸阿拉汉不施设苦乐。」

Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

如是说已,韦拉哈吒尼果答婆罗门妇对具寿伍达夷如是说:「尊者,太殊胜了!尊者,太殊胜了!尊者,犹如扶正倾覆者,或揭示被覆盖者,或为迷路者指示道路,或在黑暗中持来油灯『有眼者得见诸色』;如是,尊者伍达夷以种种方便阐明了法。我归依彼世尊、法与比库僧团。愿尊者伍达夷忆持我为近事女,从今日起终生归依。」第十经。

Gahapativaggo terasamo. · 居士品第十三

Tassuddānaṃ –

其摄颂——

Vesālī vajji nāḷandā, bhāradvāja soṇo ca ghosito;

「韦萨离、瓦基、那烂陀,婆罗兜瓦嘉、索那与果喜多;」

Hāliddiko nakulapitā, lohicco verahaccānīti.

哈利地咖、那库喇父、罗希吉咖、韦拉哈吉咖。

14. Devadahavaggo

14. 天德哈品

1. Devadahasuttaṃ1. 迭瓦达哈经

§134

Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi…pe… santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī’’ti. Paṭhamaṃ.

一时,世尊住在释迦人中,名为天德哈的释迦人村落。于此,世尊对诸比库说:「诸比库!我不说一切比库都应在六触处以不放逸而作,诸比库!我也不说一切比库都不应在六触处以不放逸而作。诸比库!凡那些比库是阿拉汉、诸漏已尽、已住梵行、应作已作、已舍重担、已达自己的目的、已尽有结、以正智而解脱者,诸比库!我说那些比库不应在六触处以不放逸而作。那是什么原因?他们已以不放逸而作,他们须跋放逸。诸比库!然而凡那些比库是有学、心未达成、住于希求无上离轭安稳者,诸比库!我说那些比库应在六触处以不放逸而作。那是什么原因?诸比库!有眼识知的诸色,可意的与不可意的。触了又触那些之后,心不持续被占据。由于心不被占据,精进已被发起而不退缩,念已现起而不忘失,身已轻安而不激动,心已得定而一境。诸比库!我见此不放逸之果,故说那些比库应在六触处以不放逸而作。……诸比库!有意识知的诸法,可意的与不可意的。触了又触那些之后,心不持续被占据。由于心不被占据,精进已被发起而不退缩,念已现起而不忘失,身已轻安而不激动,心已得定而一境。诸比库!我见此不放逸之果,故说那些比库应在六触处以不放逸而作。」

2. Khaṇasuttaṃ2. 刹那经

§135

‘‘Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci ghānena gandhaṃ ghāyati…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā’’ti. Dutiyaṃ.

「诸比库!你们获得利益,诸比库!你们善得,诸比库!你们已获得机会住于梵行。诸比库!我已见名为六触处的地狱。在那里,凡以眼见任何色,只见不可喜色,不见可喜色;只见不可爱色,不见可爱色;只见不合意色,不见合意色。凡以耳闻任何声……凡以鼻嗅任何香……凡以舌尝任何味……凡以身触任何所触……凡以意识知任何法,只识知不可喜法,不识知可喜法;只识知不可爱法,不识知可爱法;只识知不合意法,不识知合意法。诸比库!你们获得利益,诸比库!你们善得,诸比库!你们已获得机会住于梵行。诸比库!我已见名为六触处的天界。在那里,凡以眼见任何色,只见可喜色,不见不可喜色;只见可爱色,不见不可爱色;只见合意色,不见不合意色……凡以舌尝任何味……凡以意识知任何法,只识知可喜法,不识知不可喜法;只识知可爱法,不识知不可爱法;只识知合意法,不识知不合意法。诸比库!你们获得利益,诸比库!你们善得,诸比库!你们已获得机会住于梵行。」

3. Paṭhamarūpārāmasuttaṃ3. 第一色执取经

§136

‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā, bhikkhave , devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā… rasārāmā… phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati’’. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

「诸比库!诸天人喜乐于色,乐于色,欢喜于色。诸比库!由于色的变易、离贪、灭,诸天人住于苦。诸比库!诸天人喜乐于声,乐于声,欢喜于声。诸比库!由于声的变易、离贪、灭,诸天人住于苦。喜乐于香……喜乐于味……喜乐于所触……诸比库!诸天人喜乐于法,乐于法,欢喜于法。诸比库!由于法的变易、离贪、灭,诸天人住于苦。诸比库!然而如来、阿拉汉、正等正觉者如实知诸色的集起与灭没、味、患与出离,不喜乐于色,不乐于色,不欢喜于色。诸比库!由于色的变易、离贪、灭,如来住于乐。诸声……诸香……诸味……诸所触……如实知诸法的集起与灭没、味、患与出离,不喜乐于法,不乐于法,不欢喜于法。诸比库!由于法的变易、离贪、灭,如来住于乐。」世尊说此。说此已,善逝、导师又说:」

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

「诸色、诸声、诸味、诸香,诸所触与一切诸法;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

可喜、可爱、合意者,只要存在,如是说。

‘‘Sadevakassa lokassa, ete vo sukhasammatā;

「对于含天的世间,这些被认为是乐;」

Yattha cete nirujjhanti, taṃ tesaṃ dukkhasammataṃ.

凡彼等灭尽之处,彼等认为那是苦。

‘‘Sukhaṃ diṭṭhamariyebhi, sakkāyassa nirodhanaṃ;

「诸圣者见有身之灭为乐;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

此与一切世间所见相反。

‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

「其他人所说的乐,诸圣者说那是苦;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

其他人所说的苦,诸圣者知那是乐。

‘‘Passa dhammaṃ durājānaṃ, sammūḷhettha aviddasu;

「看这难知之法,无智者于此迷惑;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

对覆盖者是黑暗,对不见者是黑暗。

‘‘Satañca vivaṭaṃ hoti, āloko passatāmi;

「对善人则是开显,对见者是光明;」

Santike na vijānanti, maggā dhammassa akovidā.

诸不善巧法之道者,不了知近处。

‘‘Bhavarāgaparetebhi , bhavarāgānusārībhi ;

被有贪所缠者,随逐有贪者;

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

已陷入魔境者,此法不易正觉。

‘‘Ko nu aññatra mariyebhi, padaṃ sambuddhumarahati;

除了圣者之外,谁能值得正觉此足迹;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti. tatiyaṃ;

正确了知此足迹后,诸漏尽者般涅槃。」第三经。

4. Dutiyarūpārāmasuttaṃ4. 第二色执取经

§137

‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā… gandhārāmā… rasārāmā … phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī’’ti. Catutthaṃ.

「诸比库,诸天人喜乐于色,乐于色,喜悦于色。由于色的变易、离贪、灭,诸比库,诸天人住于苦。诸比库,诸天人喜乐于声……喜乐于香……喜乐于味……喜乐于触……喜乐于法,乐于法,喜悦于法。由于法的变易、离贪、灭,诸比库,诸天人住于苦。诸比库,然而如来、阿拉汉、正等正觉者如实了知诸色的集起与灭没、味、患、出离后,不喜乐于色,不乐于色,不喜悦于色。诸比库,由于色的变易、离贪、灭,如来住于乐。如实了知诸声……诸香……诸味……诸触……诸法的集起与灭没、味、患、出离后,不喜乐于法,不乐于法,不喜悦于法。诸比库,由于法的变易、离贪、灭,如来住于乐。」第四经。

5. Paṭhamanatumhākaṃsuttaṃ5. 第一非你们所有经

§138

‘‘Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissatī’’ti. Pañcamaṃ.

「诸比库,凡非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐。诸比库,什么是非你们的?诸比库,眼非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐……舌非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐……意非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐。诸比库,譬如在此揭德林中的草、薪、枝、叶,若人们拿走、烧掉或随意处置,你们会这样想吗:『人们拿走我们、烧掉我们或随意处置我们』?」「尊者,不会。」「那是什么原因?」「尊者,因为那既非我们的我,也非我们的我所。」「诸比库,同样地,眼非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐……舌非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐……意非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐。」第五经。

6. Dutiyanatumhākaṃsuttaṃ6. 第二非你们所有经

§139

‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Kiñca, bhikkhave, na tumhākaṃ? Rūpā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane…pe… evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī’’ti. Chaṭṭhaṃ.

「诸比库,凡非你们的,你们应舍断它。舍断它后,将带给你们利益与安乐。诸比库,什么是非你们的?诸比库,诸色非你们的,你们应舍断它们。舍断它们后,将带给你们利益与安乐。诸声……诸香……诸味……诸触……诸法非你们的,你们应舍断它们。舍断它们后,将带给你们利益与安乐。诸比库,譬如在此揭德林中……诸比库,同样地,诸色非你们的,你们应舍断它们。舍断它们后,将带给你们利益与安乐。」第六经。

7. Ajjhattāniccahetusuttaṃ7. 内无常因经

§140

‘‘Cakkhuṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati…pe… jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati…pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

「诸比库,眼是无常的。凡是眼生起的因、眼生起的缘,那也是无常的。诸比库,由无常所生的眼,怎么会是常的呢?……舌是无常的。凡是舌生起的因、舌生起的缘,那也是无常的。诸比库,由无常所生的舌,怎么会是常的呢?……意是无常的。诸比库,凡是意生起的因、意生起的缘,那也是无常的。诸比库,由无常所生的意,怎么会是常的呢!诸比库,如是见者,有闻的圣弟子于眼厌离……于舌厌离……厌离故离染,离染故解脱,于解脱有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,再无后有。』」第七经。

8. Ajjhattadukkhahetusuttaṃ8. 内苦因经

§141

‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati…pe… jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati…pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.

「诸比库,眼是苦的。凡是眼生起的因、眼生起的缘,那也是苦的。诸比库,由苦所生的眼,怎么会是乐的呢?……舌是苦的。凡是舌生起的因、舌生起的缘,那也是苦的。诸比库,由苦所生的舌,怎么会是乐的呢?……意是苦的。凡是意生起的因、意生起的缘,那也是苦的。诸比库,由苦所生的意,怎么会是乐的呢!如是见者……他了知:『生已尽,梵行已立,应作已作,再无后有。』」第八经。

9. Ajjhattānattahetusuttaṃ9. 内无我因经

§142

‘‘Cakkhuṃ , bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati…pe… jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati…pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya , sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Navamaṃ.

「诸比库,眼是无我的。凡是眼生起的因、眼生起的缘,那也是无我的。诸比库,由无我所生的眼,怎么会是我呢?……舌是无我的。凡是舌生起的因、舌生起的缘,那也是无我的。诸比库,由无我所生的舌,怎么会是我呢?……意是无我的。凡是意生起的因、意生起的缘,那也是无我的。诸比库,由无我所生的意,怎么会是我呢!如是见者……他了知:『生已尽,梵行已立,应作已作,再无后有。』」第九经。

10. Bāhirāniccahetusuttaṃ10. 外无常因经

§143

‘‘Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

「诸比库,诸色是无常的。凡是诸色生起的因、诸色生起的缘,那也是无常的。诸比库,由无常所生的诸色,怎么会是常的呢!诸声……诸香……诸味……诸触……诸法是无常的。凡是诸法生起的因、诸法生起的缘,那也是无常的。诸比库,由无常所生的诸法,怎么会是常的呢!如是见者……他了知:『生已尽,梵行已立,应作已作,再无后有。』」第十经。

11. Bāhiradukkhahetusuttaṃ11. 外苦因经

§144

‘‘Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

「诸比库,诸色是苦的。凡是诸色生起的因、诸色生起的缘,那也是苦的。诸比库,由苦所生的诸色,怎么会是乐的呢!诸声……诸香……诸味……诸触……诸法是苦的。凡是诸法生起的因、诸法生起的缘,那也是苦的。诸比库,由苦所生的诸法,怎么会是乐的呢!如是见者……他了知:『生已尽,梵行已立,应作已作,再无后有。』」第十一经。

12. Bāhirānattahetusuttaṃ12. 外无我因经

§145

‘‘Rūpā , bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti! Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi… gandhesupi… rasesupi… phoṭṭhabbesupi… dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dvādasamaṃ.

「诸比库,诸色是无我的。凡是诸色生起的因、诸色生起的缘,那也是无我的。诸比库,由无我所生的诸色,怎么会是我呢!诸声……诸香……诸味……诸触……诸法是无我的。凡是诸法生起的因、诸法生起的缘,那也是无我的。诸比库,由无我所生的诸法,怎么会是我呢!诸比库,如是见者,有闻的圣弟子于诸色厌离,于诸声……于诸香……于诸味……于诸触……于诸法厌离。厌离故离染,离染故解脱,于解脱有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,再无后有。』」第十二经。

Devadahavaggo cuddasamo. · 迭瓦达哈品第十四

Tassuddānaṃ –

其摄颂:

Devadaho khaṇo rūpā, dve natumhākameva ca;

「天授、刹那、诸色,二非汝等所有;

Hetunāpi tayo vuttā, duve ajjhattabāhirāti.

依因也说三种,内与外二种。

15. Navapurāṇavaggo

15. 新旧品

1. Kammanirodhasuttaṃ1. 业灭经

§146

‘‘Navapurāṇāni , bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamañca, bhikkhave, purāṇakammaṃ? Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ…pe… jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā…pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. Idaṃ vuccati, bhikkhave, purāṇakammaṃ. Katamañca, bhikkhave, navakammaṃ? Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. Katamo ca, bhikkhave, kammanirodho? Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Paṭhamaṃ.

「诸比库,我将为你们讲说新业与旧业、业灭以及导向业灭之道。你们要谛听,善作意,我将说。诸比库,什么是旧业?诸比库,眼是旧业,应被视为已造作的、已思的、应被感受的……舌是旧业,应被视为已造作的、已思的、应被感受的……意是旧业,应被视为已造作的、已思的、应被感受的。诸比库,这被称为旧业。诸比库,什么是新业?诸比库,凡现在以身、以语、以意所造之业,诸比库,这被称为新业。诸比库,什么是业灭?诸比库,凡由于身业、语业、意业之灭而触证解脱,诸比库,这被称为业灭。诸比库,什么是导向业灭之道?即此八支圣道,就是:正见、正思惟、正语、正业、正命、正精进、正念、正定,诸比库,这被称为导向业灭之道。诸比库,如此,旧业已被我讲说,新业已被讲说,业灭已被讲说,导向业灭之道已被讲说。诸比库,凡导师出于利益、出于悲悯弟子而应作的,我已为你们做了。诸比库,这些是树下,这些是空屋。诸比库,你们要禅修,不要放逸,不要以后追悔。这是我们对你们的教诫。」第一经。

2. Aniccanibbānasappāyasuttaṃ2. 无常涅槃适宜经

§147

‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati , yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Dutiyaṃ.

「诸比库,我将为你们讲说适于涅槃之道。你们要谛听……诸比库,什么是那适于涅槃之道?诸比库,于此,比库见眼是无常,见诸色是无常,见眼识是无常,见眼触是无常。凡缘眼触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是无常……见舌是无常,见诸味是无常,见舌识是无常,见舌触是无常,凡缘舌触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是无常……见意是无常,见诸法是无常,见意识是无常,见意触是无常,凡缘意触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是无常。诸比库,这就是那适于涅槃之道。」第二经。

3. Dukkhanibbānasappāyasuttaṃ3. 苦涅槃适宜经

§148

‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati…pe… jivhā dukkhāti passati…pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Tatiyaṃ.

「诸比库,我将为你们讲说适于涅槃之道。你们要谛听……诸比库,什么是那适于涅槃之道?诸比库,于此,见眼是苦,见诸色是苦,见眼识是苦,见眼触是苦,凡缘眼触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是苦……见舌是苦……见意是苦,见诸法是苦,见意识是苦,见意触是苦,凡缘意触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是苦。诸比库,这就是那适于涅槃之道。」第三经。

4. Anattanibbānasappāyasuttaṃ4. 无我涅槃适宜经

§149

‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati…pe… mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Catutthaṃ.

「诸比库,我将为你们讲说适于涅槃之道。你们要谛听……诸比库,什么是那适于涅槃之道?诸比库,于此,比库见眼是无我,见诸色是无我,见眼识是无我,见眼触是无我,凡缘眼触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是无我……见意是无我,见诸法是无我,见意识是无我,见意触是无我,凡缘意触而生起所感受的——或乐、或苦、或不苦不乐,他也见那是无我。诸比库,这就是那适于涅槃之道。」第四经。

5. Nibbānasappāyapaṭipadāsuttaṃ5. 涅槃适宜道经

§150

‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

「诸比库,我将为你们讲说适于涅槃之道。你们要谛听……诸比库,什么是那适于涅槃之道?诸比库,你们认为如何,眼是常还是无常?」

‘‘Aniccaṃ , bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不也,尊者。」

‘‘Rūpā niccā vā aniccā vā’’ti?

「诸色是常或无常?」

‘‘Aniccā, bhante’’…pe….

「无常,尊者。」……

‘‘Cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

「眼识……眼触……凡以意触为缘生起的所感受——或乐、或苦、或不苦不乐,那也是常或无常?」

‘‘Aniccaṃ, bhante’’.

「无常,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

「凡无常者,是苦或是乐?」

‘‘Dukkhaṃ, bhante’’.

「是苦,尊者。」

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

「凡无常、苦、变易法者,适合认为『这是我的,这我是,这是我的我』吗?」

‘‘No hetaṃ, bhante’’.

「不也,尊者。」

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati . Nibbindaṃ virajjati; virāgā vimuccati …pe… nāparaṃ itthattāyāti pajānāti. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti . Pañcamaṃ.

「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……凡以意触为缘所生起的或乐、或苦、或不苦不乐的所感受,于彼亦厌离。厌离者离染;由离染而解脱……了知『不再有后有』。诸比库!这就是导向涅槃的道路。」第五经。

6. Antevāsikasuttaṃ6. 弟子经

§151

‘‘Anantevāsikamidaṃ , bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

「诸比库!此梵行是无弟子、无师而住的。诸比库!有弟子、有师的比库住于苦而不安乐。诸比库!无弟子、无师的比库住于乐而安乐。诸比库!比库如何有弟子、有师而住于苦不安乐?诸比库!于此,比库以眼见色后,生起诸恶不善法、伴随忆念的思惟、结缚性的。它们住于他内,诸恶不善法住于内,因此称为『有弟子』。它们教导他,诸恶不善法教导他,因此称为『有师』……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

「再者,诸比库!比库以舌尝味后,生起诸恶不善法、伴随忆念的思惟、结缚性的。它们住于他内,诸恶不善法住于内,因此称为『有弟子』。它们教导他,诸恶不善法教导他,因此称为『有师』……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho , bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.

「再者,诸比库!比库以意识知法后,生起诸恶不善法、伴随忆念的思惟、结缚性的。它们住于他内,诸恶不善法住于内,因此称为『有弟子』。它们教导他,诸恶不善法教导他,因此称为『有师』。诸比库!如是,比库有弟子、有师而住于苦,不安乐。」

‘‘Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti . Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

「诸比库,比库如何无弟子、无师长而安乐、安稳地住?诸比库,于此,比库以眼见色后,不生起恶不善法、有记忆与寻思、结缚性的。那些不住于他内,恶不善法不住于他内。因此被称为『无弟子』。那些不教导他,恶不善法不教导他。因此被称为『无师长』……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

「再者,诸比库,比库以舌尝味后,不生起恶不善法、有记忆与寻思、结缚性的。那些不住于他内,恶不善法不住于他内。因此被称为『无弟子』。那些不教导他,恶不善法不教导他。因此被称为『无师长』……

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati . Anācariyakaṃ santevāsiko , bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī’’ti. Chaṭṭhaṃ.

「再者,诸比库,比库以意识知法后,不生起恶不善法、有记忆与寻思、结缚性的。那些不住于他内,恶不善法不住于他内。因此被称为『无弟子』。那些不教导他,恶不善法不教导他。因此被称为『无师长』。诸比库,比库如此无弟子、无师长而安乐、安稳地住。诸比库,此梵行被称为无弟子的。诸比库,有弟子的比库、有师长的比库痛苦地住,不安稳地住。诸比库,无弟子的比库、无师长的比库安乐、安稳地住。」第六经

7. Kimatthiyabrahmacariyasuttaṃ7. 为何梵行经

§152

‘‘Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

「诸比库,如果其他外道游方者如此问你们——『朋友,在沙门果德玛座下修习梵行是为了什么?』诸比库,被如此问时,你们应当如此回答那些其他外道游方者——『朋友,在世尊座下修习梵行是为了遍知苦。』诸比库,如果其他外道游方者如此问你们——『朋友,那么是哪一种苦,为了遍知它而在沙门果德玛座下修习梵行?』诸比库,被如此问时,你们应当如此回答那些其他外道游方者——

‘‘Cakkhu kho, āvuso, dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā dukkhā ; tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. Cakkhuviññāṇaṃ dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… jivhā dukkhā… mano dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho, āvuso , dukkhaṃ; yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Sattamaṃ.

「朋友,眼是苦,为了遍知它而在世尊座下修习梵行。诸色是苦,为了遍知它们而在世尊座下修习梵行。眼识是苦,为了遍知它而在世尊座下修习梵行。眼触是苦,为了遍知它而在世尊座下修习梵行。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是苦,为了遍知它而在世尊座下修习梵行……舌是苦……意是苦,为了遍知它而在世尊座下修习梵行……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是苦,为了遍知它而在世尊座下修习梵行。朋友,这是苦,为了遍知它而在世尊座下修习梵行。』诸比库,被如此问时,你们应当如此回答那些其他外道游方者。」第七经

8. Atthinukhopariyāyasuttaṃ8. 有无方便经

§153

‘‘Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti ? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti.

「诸比库,是否有方法,依那方法,比库离于信、离于喜好、离于传闻、离于行相的思择、离于见的审虑与忍可,而能记说智——『生已尽,梵行已立,应作已作,不再有此存在』我了知?」「尊者,我们的法以世尊为根本,以世尊为引导,以世尊为依归。尊者,实在好!愿世尊阐明此所说之义。诸比库听闻世尊之后,将忆持。」「诸比库,那么你们要听!你们要善作意!我要说了。」「是的,尊者。」那些比库回答世尊。世尊说此——「诸比库,有方法,依那方法,比库离于信、离于喜好、离于传闻、离于行相的思择、离于见的审虑与忍可,而能记说智——『生已尽,梵行已立,应作已作,不再有此存在』我了知。」

‘‘Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya…pe… aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti ; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti…pe….

「诸比库,什么是方法,依那方法,比库离于信……离于见的审虑与忍可,而能记说智——『生已尽,梵行已立,应作已作,不再有此存在』我了知?诸比库,于此,比库以眼见色后,若内有贪嗔痴存在,他了知『我内有贪嗔痴』;若内无贪嗔痴存在,他了知『我内无贪嗔痴』。诸比库,比库以眼见色后,若内有贪嗔痴存在,他了知『我内有贪嗔痴』;若内无贪嗔痴存在,他了知『我内无贪嗔痴』。诸比库,这些法是应以信来了知,或应以喜好来了知,或应以传闻来了知,或应以行相的思择来了知,或应以见的审虑与忍可来了知吗?」「不,尊者。」「诸比库,这些法不是应以慧见之后来了知吗?」「是的,尊者。」「诸比库,这是方法,依那方法,比库离于信、离于喜好、离于传闻、离于行相的思择、离于见的审虑与忍可,而能记说智——『生已尽,梵行已立,应作已作,不再有此存在』我了知。」……

‘‘Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ…pe… rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti . Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti …pe….

「再者,诸比库,比库以舌尝味后,若内有……贪嗔痴,他了知;若内无贪嗔痴存在,他了知『我内无贪嗔痴』。诸比库,以舌尝味后,若内有贪嗔痴存在,他了知『我内有贪嗔痴』;若内无贪嗔痴存在,他了知『我内无贪嗔痴』。诸比库,这些法是应以信来了知,或应以喜好来了知,或应以传闻来了知,或应以行相的思择来了知,或应以见的审虑与忍可来了知吗?」「不,尊者。」「诸比库,这些法不是应以慧见之后来了知吗?」「是的,尊者。」「诸比库,这也是方法,依那方法,比库离于信、离于喜好、离于传闻、离于行相的思择、离于见的审虑与忍可,而能记说智——『生已尽,梵行已立,应作已作,不再有此存在』我了知。」……

‘‘Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Aṭṭhamaṃ.

「再者,诸比库,比库以意识知法后,于内有贪嗔痴存在时,他了知『我于内有贪嗔痴』;于内无贪嗔痴存在时,他了知『我于内无贪嗔痴』。诸比库,比库以意识知法后,于内有贪嗔痴存在时,他了知『我于内有贪嗔痴』;于内无贪嗔痴存在时,他了知『我于内无贪嗔痴』;诸比库,这些法是否应以信而知,或应以喜好而知,或应以传闻而知,或应以行相思择而知,或应以见审虑忍许而知?」「不,尊者。」「诸比库,这些法岂非应以慧见而知?」「是的,尊者。」「诸比库,这也是方法,依此方法,比库离于信,离于喜好,离于传闻,离于行相思择,离于见审虑忍许而记说智:『生已尽,梵行已立,应作已作,不再有此存在』,我了知。」第八经。

9. Indriyasampannasuttaṃ9. 根具足经

§154

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī’’ti?

尔时,某位比库前往世尊处……坐于一面的那位比库对世尊如是说:「尊者,所谓『诸根具足者,诸根具足者』。尊者,到何种程度才是诸根具足者?」

‘‘Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati…pe… jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati…pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. Nibbindaṃ virajjati…pe… vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, bhikkhu, indriyasampanno hotī’’ti. Navamaṃ.

「比库,若于眼根随观生灭而住,于眼根厌离……若于舌根随观生灭而住,于舌根厌离……若于意根随观生灭而住,于意根厌离。厌离而离染……于解脱有『解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』比库,到此程度才是诸根具足者。」第九经。

10. Dhammakathikapucchasuttaṃ10. 说法者问经

§155

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko , dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti?

尔时,某位比库前往世尊处……坐于一面的那位比库对世尊如是说:「尊者,所谓『说法者,说法者』。尊者,到何种程度才是说法者?」

‘‘Cakkhussa ce, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya…pe… jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya…pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā’’ti. Dasamaṃ.

「比库,若为眼的厌离、离染、灭尽而说法,『说法比库』,值得如是称呼。比库,若为眼的厌离、离染、灭尽而行道,『法随法行比库』,值得如是称呼。比库,若由于眼的厌离、离染、灭尽,以不取而解脱,『现法涅槃到达者比库』,值得如是称呼……比库,若为舌的厌离、离染、灭尽而说法,『说法比库』,值得如是称呼……比库,若为意的厌离、离染、灭尽而说法,『说法比库』,值得如是称呼。比库,若为意的厌离、离染、灭尽而行道,『法随法行比库』,值得如是称呼。比库,若由于意的厌离、离染、灭尽,以不取而解脱,『现法涅槃到达者比库』,值得如是称呼。」第十经。

Navapurāṇavaggo pañcadasamo. · 新旧品第十五

Tassuddānaṃ –

其摄颂:

Kammaṃ cattāri sappāyā, anantevāsi kimatthiyā;

业、四适当、无弟子、为何义;

Atthi nu kho pariyāyo, indriyakathikena cāti.

有方法否、诸根、说法者。

Saḷāyatanavagge tatiyapaṇṇāsako samatto. · 六处品第三个五十完

Tassa vagguddānaṃ –

其品之摄颂——

Yogakkhemi ca loko ca, gahapati devadahena ca;

离轭安稳与世间,居士与天臂城,以新旧为五十,以此称为第三。

Navapurāṇena paṇṇāso, tatiyo tena vuccatīti.

以新旧五十,因此称为第三。

16. Nandikkhayavaggo

16. 欢喜灭尽品

1. Ajjhattanandikkhayasuttaṃ1. 内欢喜灭尽经

§156

‘‘Aniccaṃyeva , bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa hoti sammādiṭṭhi . Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā…pe… cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Paṭhamaṃ.

「诸比库!比库见无常之眼为无常,此为他的正见。正见者则厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱……(中略)……诸比库!比库见无常之舌为无常,此为他的正见。正见者则厌离。由欢喜灭尽而贪灭尽;由贪灭尽……(中略)……心被称为善解脱……(中略)……诸比库!比库见无常之意为无常,此为他的正见。正见者则厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。」第一

2. Bāhiranandikkhayasuttaṃ2. 外欢喜灭尽经

§157

‘‘Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu sadde… gandhe… rase… phoṭṭhabbe… dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Dutiyaṃ.

「诸比库!比库见无常之诸色为无常,此为他的正见。正见者则厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。诸比库!比库见无常之诸声……诸香……诸味……诸触……诸法为无常,此为他的正见。正见者则厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。」第二

3. Ajjhattaaniccanandikkhayasuttaṃ3. 内无常欢喜灭尽经

§158

‘‘Cakkhuṃ, bhikkhave, yoniso manasi karotha; cakkhāniccatañca yathābhūtaṃ samanupassatha. Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sotaṃ , bhikkhave, yoniso manasi karotha… ghānaṃ… jivhaṃ, bhikkhave, yoniso manasi karotha; jivhāniccatañca yathābhūtaṃ samanupassatha. Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Kāyaṃ… manaṃ, bhikkhave, yoniso manasi karotha; manāniccatañca yathābhūtaṃ samanupassatha. Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto , manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Tatiyaṃ.

「诸比库!你们应如理作意眼;应如实随观眼之无常性。诸比库!比库如理作意眼,如实随观眼之无常性,于眼亦厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。诸比库!你们应如理作意耳……鼻……诸比库!你们应如理作意舌;应如实随观舌之无常性。诸比库!比库如理作意舌,如实随观舌之无常性,于舌亦厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。身……诸比库!你们应如理作意意;应如实随观意之无常性。诸比库!比库如理作意意,如实随观意之无常性,于意亦厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。」第三

4. Bāhiraaniccanandikkhayasuttaṃ4. 外无常欢喜灭尽经

§159

‘‘Rūpe, bhikkhave, yoniso manasi karotha; rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sadde… gandhe… rase… phoṭṭhabbe… dhamme, bhikkhave, yoniso manasi karotha; dhammāniccatañca yathābhūtaṃ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Catutthaṃ.

「诸比库!你们应如理作意诸色;应如实随观诸色之无常性。诸比库!比库如理作意诸色,如实随观诸色之无常性,于诸色亦厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。诸声……诸香……诸味……诸触……诸比库!你们应如理作意诸法;应如实随观诸法之无常性。诸比库!比库如理作意诸法,如实随观诸法之无常性,于诸法亦厌离。由欢喜灭尽而贪灭尽;由贪灭尽而欢喜灭尽。由欢喜贪灭尽,心被称为善解脱。」第四

5. Jīvakambavanasamādhisuttaṃ5. 基瓦咖芒果林定经

§160

Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti…pe… ‘‘samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave , bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Pañcamaṃ.

一时,世尊住在王舍城揭瓦咖的芒果园。于此,世尊对诸比库说:「诸比库!」……「诸比库!你们应修习定。诸比库!得定的比库如实地现观。什么如实地现观呢?如实地现观『眼是无常的』,如实地现观『诸色是无常的』,如实地现观『眼识是无常的』,如实地现观『眼触是无常的』,如实地现观『凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的』……如实地现观『舌是无常的』……如实地现观『意是无常的』,如实地现观『诸法是无常的』……如实地现观『凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的』。诸比库!你们应修习定。诸比库!得定的比库如实地现观。」第五经。

6. Jīvakambavanapaṭisallānasuttaṃ6. 基瓦咖芒果林独坐经

§161

Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Paṭisallāne bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Chaṭṭhaṃ.

一时,世尊住在王舍城揭瓦咖的芒果园。于此,世尊对诸比库说……「诸比库!你们应致力于独坐。诸比库!独坐的比库如实地现观。什么如实地现观呢?如实地现观『眼是无常的』,如实地现观『诸色是无常的』,如实地现观『眼识是无常的』,如实地现观『眼触是无常的』,如实地现观『凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的』……如实地现观『意是无常的』,诸法……意识……意触……如实地现观『凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的』。诸比库!你们应致力于独坐。诸比库!独坐的比库如实地现观。」第六经。

7. Koṭṭhikaaniccasuttaṃ7. 果提咖无常经

§162

Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

尔时,具寿玛哈果提咖去到世尊那里……在一旁坐下后,具寿果提咖对世尊如此说:「尊者!请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」

‘‘Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṃ? Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo’’ti. Sattamaṃ.

「果提咖!凡是无常的,你应舍断对它的欲。果提咖!什么是无常的呢?果提咖!眼是无常的,你应舍断对它的欲。诸色是无常的,你应舍断对它的欲。眼识是无常的,你应舍断对它的欲。眼触是无常的,你应舍断对它的欲。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的,你应舍断对它的欲……舌是无常的,你应舍断对它的欲。诸味是无常的,你应舍断对它的欲。舌识是无常的,你应舍断对它的欲。舌触是无常的,你应舍断对它的欲。凡以此舌触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的,你应舍断对它的欲……意是无常的,你应舍断对它的欲。诸法是无常的,你应舍断对它的欲。意识是无常的,你应舍断对它的欲。意触是无常的,你应舍断对它的欲。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无常的,你应舍断对它的欲。果提咖!凡是无常的,你应舍断对它的欲。」第七经。

8. Koṭṭhikadukkhasuttaṃ8. 果提咖苦经

§163

Atha kho āyasmā mahākoṭṭhiko…pe… bhagavantaṃ etadavoca – ‘‘sādhu me, bhante…pe… vihareyya’’nti. ‘‘Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṃ? Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo…pe… jivhā dukkhā; tatra te chando pahātabbo…pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo . Manoviññāṇaṃ dukkhaṃ ; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo’’ti. Aṭṭhamaṃ.

尔时,具寿玛哈果提咖……对世尊如此说:「尊者!请……而住。」「果提咖!凡是苦的,你应舍断对它的欲。果提咖!什么是苦的呢?果提咖!眼是苦的,你应舍断对它的欲。诸色是苦的,你应舍断对它的欲。眼识是苦的,你应舍断对它的欲。眼触是苦的,你应舍断对它的欲。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是苦的,你应舍断对它的欲……舌是苦的,你应舍断对它的欲……意是苦的,你应舍断对它的欲。诸法是苦的,你应舍断对它的欲。意识是苦的,你应舍断对它的欲。意触是苦的,你应舍断对它的欲。凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是苦的,你应舍断对它的欲。果提咖!凡是苦的,你应舍断对它的欲。」第八经。

9. Koṭṭhikaanattasuttaṃ9. 果提咖无我经

§164

Ekamantaṃ…pe… vihareyyanti. ‘‘Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo …pe… jivhā anattā; tatra te chando pahātabbo…pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo’’ti. Navamaṃ.

在一旁……而住。「果提咖!凡是无我的,你应舍断对它的欲。果提咖!什么是无我的呢?果提咖!眼是无我的,你应舍断对它的欲。诸色是无我的,你应舍断对它的欲。眼识是无我的,你应舍断对它的欲。眼触是无我的,你应舍断对它的欲。凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无我的,你应舍断对它的欲……舌是无我的,你应舍断对它的欲……意是无我的,你应舍断对它的欲。诸法是无我的,你应舍断对它的欲。意识……意触……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也是无我的,你应舍断对它的欲。果提咖!凡是无我的,你应舍断对它的欲。」第九经。

10. Micchādiṭṭhipahānasuttaṃ10. 邪见断经

§165

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī’’ti?

尔时,某位比库去到世尊那里……在一旁坐下后,那位比库对世尊如此说:「尊者!如何知、如何见,邪见才被舍断呢?」

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī’’ti. Dasamaṃ.

「比库!知见眼为无常,邪见被舍断。知见诸色为无常,邪见被舍断。知见眼识为无常,邪见被舍断。知见眼触为无常,邪见被舍断……知见凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐——那也为无常,邪见被舍断。比库!如此知、如此见,邪见被舍断。」第十经。

11. Sakkāyadiṭṭhipahānasuttaṃ11. 有身见断经

§166

Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī’’ti. Ekādasamaṃ.

那时,某位比库……乃至……如此说道——「尊者!如何知、如何见,有身见被舍断?」「比库!知眼为苦、见眼为苦,有身见被舍断。知色为苦、见色为苦,有身见被舍断。知眼识为苦、见眼识为苦,有身见被舍断。知眼触为苦、见眼触为苦,有身见被舍断……乃至……凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐,知彼为苦、见彼为苦,有身见被舍断。比库!如此知、如此见,有身见被舍断。」第十一。

12. Attānudiṭṭhipahānasuttaṃ12. 我随见断经

§167

Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho , bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. Rūpe anattato jānato passato attānudiṭṭhi pahīyati. Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati…pe… jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati…pe… manaṃ anattato jānato passato attānudiṭṭhi pahīyati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī’’ti. Dvādasamaṃ.

那时,某位比库……乃至……如此说道——「尊者!如何知、如何见,我随见被舍断?」「比库!知眼为无我、见眼为无我,我随见被舍断。知色为无我、见色为无我,我随见被舍断。知眼识为无我、见眼识为无我,我随见被舍断。知眼触为无我、见眼触为无我,我随见被舍断。凡以眼触为缘所生起的所感受——或乐、或苦、或不苦不乐,知彼为无我、见彼为无我,我随见被舍断……乃至……知舌为无我、见舌为无我,我随见被舍断……乃至……知意为无我、见意为无我,我随见被舍断。诸法……意识……意触……凡以意触为缘所生起的所感受——或乐、或苦、或不苦不乐,知彼为无我、见彼为无我,我随见被舍断。」第十二。

Nandikkhayavaggo soḷasamo. · 欢喜灭尽品第十六

Tassuddānaṃ –

其摄颂——

Nandikkhayena cattāro, jīvakambavane duve;

以喜尽灭四则,揭瓦咖林园二则;

Koṭṭhikena tayo vuttā, micchā sakkāya attanoti.

以骨帝咖所说三则,邪、有身、我见。

17. Saṭṭhipeyyālavaggo

17. 六十广说品

1. Ajjhattaaniccachandasuttaṃ1. 内无常欲经

§168

‘‘Yaṃ , bhikkhave, aniccaṃ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu , bhikkhave, aniccaṃ; tatra vo chando pahātabbo…pe… jivhā aniccā; tatra vo chando pahātabbo…pe… mano anicco; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo’’ti.

「诸比库!凡无常者,于彼处你们应舍断欲。诸比库!什么是无常?诸比库!眼是无常,于彼处你们应舍断欲……乃至……舌是无常,于彼处你们应舍断欲……乃至……意是无常,于彼处你们应舍断欲。诸比库!凡无常者,于彼处你们应舍断欲。」

2. Ajjhattaaniccarāgasuttaṃ2. 内无常贪经

§169

‘‘Yaṃ , bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo…pe… jivhā aniccā; tatra vo rāgo pahātabbo…pe… mano anicco; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo’’ti.

「诸比库!凡无常者,于彼处你们应舍断贪。诸比库!什么是无常?诸比库!眼是无常,于彼处你们应舍断贪……乃至……舌是无常,于彼处你们应舍断贪……乃至……意是无常,于彼处你们应舍断贪。诸比库!凡无常者,于彼处你们应舍断贪。」

3. Ajjhattaaniccachandarāgasuttaṃ3. 内无常欲贪经

§170

‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo…pe… jivhā aniccā; tatra vo chandarāgo pahātabbo…pe… mano anicco; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo’’ti.

「诸比库!凡是无常的,你们应当舍断对它的欲贪。诸比库!什么是无常的呢?诸比库!眼是无常的,你们应当舍断对它的欲贪……舌是无常的,你们应当舍断对它的欲贪……意是无常的,你们应当舍断对它的欲贪。诸比库!凡是无常的,你们应当舍断对它的欲贪。」

4-6. Dukkhachandādisuttaṃ4-6. 苦欲等经

§171-173

‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā dukkhā…pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ , bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

「诸比库!凡是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!什么是苦的呢?诸比库!眼是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪……舌是苦的……意是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!凡是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。」

7-9. Anattachandādisuttaṃ7-9. 无我欲等经

§174-176

‘‘Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

「诸比库!凡是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!什么是无我的呢?诸比库!眼是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪……舌是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪……意是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!凡是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。」

10-12. Bāhirāniccachandādisuttaṃ10-12. 外无常欲等经

§177-179

‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

「诸比库!凡是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!什么是无常的呢?诸比库!诸色是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸声是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸香是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸味是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸触是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸法是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!凡是无常的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。」

13-15. Bāhiradukkhachandādisuttaṃ13-15. 外苦欲等经

§180-182

‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

「诸比库!凡是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!什么是苦的呢?诸比库!诸色是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸声……诸香……诸味……诸触……诸法是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!凡是苦的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。」

16-18. Bāhirānattachandādisuttaṃ16-18. 外无我欲等经

§183-185

‘‘Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

「诸比库!凡是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!什么是无我的呢?诸比库!诸色是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸声……诸香……诸味……诸触……诸法是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。诸比库!凡是无我的,你们应当舍断欲,应当舍断贪,应当舍断欲贪。」

19. Ajjhattātītāniccasuttaṃ19. 内过去无常经

§186

‘‘Cakkhu , bhikkhave, aniccaṃ atītaṃ…pe… jivhā aniccā atītā…pe… mano anicco atīto. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

「诸比库!过去的眼是无常的……过去的舌是无常的……过去的意是无常的。诸比库!如此见者,有闻的圣弟子于眼亦厌离……于舌亦厌离……于意亦厌离。厌离故离染,因离染故解脱,于解脱则有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,再无后有。』」

20. Ajjhattānāgatāniccasuttaṃ20. 内未来无常经

§187

‘‘Cakkhu, bhikkhave, aniccaṃ anāgataṃ…pe… jivhā aniccā anāgatā…pe… mano anicco anāgato. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库!未来的眼是无常的……未来的舌是无常的……未来的意是无常的。如此见者……他了知:『再无后有。』」

21. Ajjhattapaccuppannāniccasuttaṃ21. 内现在无常经

§188

‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ…pe… jivhā aniccā paccuppannā…pe… mano anicco paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无常的现在…(中略)…舌是无常的现在…(中略)…意是无常的现在。如是见者…(中略)…他了知『不再有后有』。」

22-24. Ajjhattātītādidukkhasuttaṃ22-24. 内过去等苦经

§189-191

‘‘Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā dukkhā atītā anāgatā paccuppannā…pe… mano dukkho atīto anāgato paccuppanno. Evaṃ passaṃ , bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是苦的过去、未来、现在…(中略)…舌是苦的过去、未来、现在…(中略)…意是苦的过去、未来、现在。如是见者,诸比库…(中略)…他了知『不再有后有』。」

25-27. Ajjhattātītādianattasuttaṃ25-27. 内过去等无我经

§192-194

‘‘Cakkhu , bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno . Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无我的过去、未来、现在…(中略)…舌是无我的…(中略)…意是无我的过去、未来、现在。如是见者…(中略)…他了知『不再有后有』。」

28-30. Bāhirātītādianiccasuttaṃ28-30. 外过去等无常经

§195-197

‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是无常的过去、未来、现在。诸声…诸香…诸味…诸触…诸法是无常的过去、未来、现在。如是见者…(中略)…他了知『不再有后有』。」

31-33. Bāhirātītādidukkhasuttaṃ31-33. 外过去等苦经

§198-200

‘‘Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是苦的过去、未来、现在。诸声…诸香…诸味…诸触…诸法是苦的过去、未来、现在。如是见者…(中略)…他了知『不再有后有』。」

34-36. Bāhirātītādianattasuttaṃ34-36. 外过去等无我经

§201-203

‘‘Rūpā , bhikkhave, anattā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是无我的过去、未来、现在。诸声…诸香…诸味…诸触…诸法是无我的过去、未来、现在。如是见者…(中略)…他了知『不再有后有』。」

37. Ajjhattātītayadaniccasuttaṃ37. 内过去凡无常经

§204

‘‘Cakkhu, bhikkhave, aniccaṃ atītaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā atītā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco atīto. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无常的过去。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』…(中略)…舌是无常的过去。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』…(中略)…意是无常的过去。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』。如是见者…(中略)…他了知『不再有后有』。」

38. Ajjhattānāgatayadaniccasuttaṃ38. 内未来凡无常经

§205

‘‘Cakkhu , bhikkhave, aniccaṃ anāgataṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā anāgatā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco anāgato. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无常的未来。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』…(中略)…舌是无常的未来。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』…(中略)…意是无常的未来。凡无常者,彼即是苦。凡苦者,彼即是无我。凡无我者,彼应以正慧如实见为『此非我所,此非我,此非我之我』。如是见者,诸比库…(中略)…他了知『不再有后有』。」

39. Ajjhattapaccuppannayadaniccasuttaṃ39. 内现在凡无常经

§206

‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco paccuppanno. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,现在的眼是无常的。凡无常者,即是苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』……舌是无常的现在。凡无常者,即是苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』……意是无常的现在。凡无常者,即是苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

40-42. Ajjhattātītādiyaṃdukkhasuttaṃ40-42. 内过去等凡苦经

§207-209

‘‘Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā dukkhā…pe… mano dukkho atīto anāgato paccuppanno. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,过去、未来、现在的眼是苦的。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』……舌是苦的……意是过去、未来、现在的苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

43-45. Ajjhattātītādiyadanattasuttaṃ43-45. 内过去等凡无我经

§210-212

‘‘Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,过去、未来、现在的眼是无我的。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』……舌是无我的……意是过去、未来、现在的无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

46-48. Bāhirātītādiyadaniccasuttaṃ46-48. 外过去等凡无常经

§213-215

‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,过去、未来、现在的诸色是无常的。凡无常者,即是苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。诸声……诸香……诸味……诸触……诸法是过去、未来、现在的无常。凡无常者,即是苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

49-51. Bāhirātītādiyaṃdukkhasuttaṃ49-51. 外过去等凡苦经

§216-218

‘‘Rūpā , bhikkhave, dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,过去、未来、现在的诸色是苦的。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。诸声……诸香……诸味……诸触……诸法是过去、未来、现在的苦。凡苦者,即是无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

52-54. Bāhirātītādiyadanattasuttaṃ52-54. 外过去等凡无我经

§219-221

‘‘Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,过去、未来、现在的诸色是无我的。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。诸声……诸香……诸味……诸触……诸法是过去、未来、现在的无我。凡无我者,应以正慧如实见此为『这不是我的,这不是我,这不是我的我』。如是见者……他了知『不再有此处的再生』。」

55. Ajjhattāyatanaaniccasuttaṃ55. 内处无常经

§222

‘‘Cakkhu , bhikkhave, aniccaṃ…pe… jivhā aniccā…pe… mano anicco. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无常的……舌是无常的……意是无常的。如是见者……他了知『不再有此处的再生』。」

56. Ajjhattāyatanadukkhasuttaṃ56. 内处苦经

§223

‘‘Cakkhu, bhikkhave, dukkhaṃ…pe… jivhā dukkhā…pe… mano dukkho. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是苦的……舌是苦的……意是苦的。如是见者……他了知『不再有此处的再生』。」

57. Ajjhattāyatanaanattasuttaṃ57. 内处无我经

§224

‘‘Cakkhu , bhikkhave, anattā…pe… jivhā anattā…pe… mano anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,眼是无我……舌是无我……意是无我。如是见者……他了知『不再有此处的状态』。」

58. Bāhirāyatanaaniccasuttaṃ58. 外处无常经

§225

‘‘Rūpā, bhikkhave, aniccā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是无常。诸声……诸香……诸味……诸触……诸法是无常。如是见者……他了知『不再有此处的状态』。」

59. Bāhirāyatanadukkhasuttaṃ59. 外处苦经

§226

‘‘Rūpā, bhikkhave, dukkhā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是苦。诸声……诸香……诸味……诸触……诸法是苦。如是见者……他了知『不再有此处的状态』。」

60. Bāhirāyatanaanattasuttaṃ60. 外处无我经

§227

‘‘Rūpā , bhikkhave, anattā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

「诸比库,诸色是无我。诸声……诸香……诸味……诸触……诸法是无我。如是见者……他了知『不再有此处的状态』。」

Saṭṭhipeyyālavaggo sattarasamo. · 六十中略品第十七

Tassuddānaṃ –

其摄颂——

Chandenaṭṭhārasa honti, atītena ca dve nava;

以欲有十八,以过去有二九;

Yadaniccāṭṭhārasa vuttā, tayo ajjhattabāhirā;

凡说无常有十八,三种内外;

Peyyālo saṭṭhiko vutto, buddhenādiccabandhunāti.

佛陀、太阳族亲所说的中略有六十。

Suttantāni saṭṭhi. · 经六十

18. Samuddavaggo

18. 海品

1. Paṭhamasamuddasuttaṃ1. 第一海经

§228

‘‘‘Samuddo , samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo; tassa rūpamayo vego. Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… jivhā, bhikkhave, purisassa samuddo; tassa rasamayo vego. Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… mano, bhikkhave, purisassa samuddo; tassa dhammamayo vego. Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti. Idamavoca…pe… satthā –

「诸比库,未受教的凡夫说『海,海』。诸比库,在圣者之律中,这不是海。诸比库,这是大水聚、大水量。诸比库,眼是人的海;它的流是由色所成的。凡能忍受那由色所成的流者,诸比库,这被称为已度眼海,有波浪的、有漩涡的、有鲨鱼的、有罗刹的;已渡、已到彼岸,婆罗门住于陆地……(中略)……诸比库,舌是人的海;它的流是由味所成的。凡能忍受那由味所成的流者,诸比库,这被称为已度舌海,有波浪的、有漩涡的、有鲨鱼的、有罗刹的;已渡、已到彼岸,婆罗门住于陆地……(中略)……诸比库,意是人的海;它的流是由法所成的。凡能忍受那由法所成的流者,诸比库,这被称为已度意海,有波浪的、有漩涡的、有鲨鱼的、有罗刹的;已渡、已到彼岸,婆罗门住于陆地。」这是所说……(中略)……导师——

‘‘Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,

「凡度此海,有鲨鱼的、有罗刹的,

Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;

有波浪的、有漩涡的、可怖的、难渡的,

Sa vedagū vusitabrahmacariyo,

他是明吠陀者、已行梵行者,

Lokantagū pāragatoti vuccatī’’ti. paṭhamaṃ;

到世间边者,被称为已到彼岸者。」第一经;

2. Dutiyasamuddasuttaṃ2. 第二海经

§229

‘‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati . Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati…pe….

「诸比库,未受教的凡夫说『海,海』。诸比库,在圣者之律中,这不是海。诸比库,这是大水聚、大水量。诸比库,有眼所识之色,可喜的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的。诸比库,在圣者之律中,这被称为海。在此,这含天之世间、含魔之世间、含梵天之世间、含沙门婆罗门之众、含天人之众,大多数沉没、成为纠缠之结、成为丛结之结、如文邪草和巴巴哈草,不能超越恶趣、苦界、堕处、轮回……(中略)……

‘‘Santi , bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti.

「诸比库,有舌所识之味……(中略)……诸比库,有意所识之法,可喜的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的。诸比库,在圣者之律中,这被称为海。在此,这含天之世间、含魔之世间、含梵天之世间、含沙门婆罗门之众、含天人之众,大多数沉没、成为纠缠之结、成为丛结之结、如文邪草和巴巴哈草,不能超越恶趣、苦界、堕处、轮回。」

‘‘Yassa rāgo ca doso ca, avijjā ca virājitā;

「凡其贪与嗔,以及无明已离染者;

So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatari.

他已渡越此有鳄、有罗刹、有波浪危险、难以渡越的海洋。

‘‘Saṅgātigo maccujaho nirupadhi, pahāsi dukkhaṃ apunabbhavāya;

「已超越执着、已舍弃死、无依、已舍断苦而不再有;

Atthaṅgato so na puneti , amohayī, maccurājanti brūmī’’ti. dutiyaṃ;

他已灭没,不再来,无痴者,我们称之为魔王」。第二。

3. Bāḷisikopamasuttaṃ3. 钓鱼者譬喻经

§230

‘‘Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.

「诸比库,譬如渔夫将有饵之钩投入深水池中。某只贪饵之鱼会吞食它。诸比库,如此,那吞钩之鱼已陷入不幸、已陷入灾祸、任由渔夫随意处置。

Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya pāṇinaṃ. Katame cha? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe….

诸比库,同样地,世间有此六钩,为诸有情之不幸、为诸生类之杀害。哪六种?诸比库,有眼识所识之色,可喜、可爱、可意、可爱之形、与欲相应、能引染。若比库欢喜它、欢迎它、持续执着它。诸比库,此被称为比库已吞钩,已陷入魔之不幸、已陷入灾祸、任由恶魔随意处置……诸比库,有舌识所识之味……

Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.

诸比库,有意识所识之法,可喜、可爱、可意、可爱之形、与欲相应、能引染。若比库欢喜它、欢迎它、持续执着它。诸比库,此被称为比库已吞钩,已陷入魔之不幸、已陷入灾祸、任由恶魔随意处置。

‘‘Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato…pe….

「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之形、与欲相应、能引染。若比库不欢喜它、不欢迎它、不持续执着它。诸比库,此被称为比库未吞钩,已破坏魔之钩、已粉碎魔之钩、未陷入不幸、未陷入灾祸、不任由恶魔随意处置……

‘‘Santi , bhikkhave, jivhāviññeyyā rasā…pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato’’ti. Tatiyaṃ.

「诸比库,有诸舌识知之味……(中略)……诸比库,有诸意识知之法,可喜、可爱、可意、可爱之色、伴随欲、能引染。若比库不欢喜、不赞同、不持续执著,诸比库,此称为比库未吞食魔钩,破坏了钩,粉碎了钩,未遭遇不幸,未遭遇灾难,不能被恶魔随意处置。」第三经。

4. Khīrarukkhopamasuttaṃ4. 乳树譬喻经

§231

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

「诸比库,任何比库或比库尼,于眼识知之诸色,若贪存在,若嗔存在,若痴存在,若贪未断,若嗔未断,若痴未断,对他而言,即使微小的眼识知之诸色来到眼的范围,也会耗尽他的心;何况强烈的!那是什么原因?诸比库,因为贪存在,嗔存在,痴存在,贪未断,嗔未断,痴未断……(中略)……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

「诸比库,任何比库或比库尼,于舌识知之诸味,若贪存在……(中略)……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

「诸比库,任何比库或比库尼,于意识知之诸法,若贪存在,若嗔存在,若痴存在,若贪未断,若嗔未断,若痴未断,对他而言,即使微小的意识知之诸法来到意的范围,也会耗尽他的心;何况强烈的!那是什么原因?诸比库,因为贪存在,嗔存在,痴存在,贪未断,嗔未断,痴未断。

‘‘Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ atthī’’ti.

「诸比库,譬如乳树——菩提树、榕树、波罗叉树或优昙钵罗树——幼小、柔嫩、稚弱。若人以锋利的斧头,无论从何处砍它,会流出乳汁吗?」「是的,尊者。」「那是什么原因?」「尊者,因为乳汁存在。」

‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi , yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

「诸比库,同样地,任何比库或比库尼,于眼识知之诸色,若贪存在,若嗔存在,若痴存在,若贪未断,若嗔未断,若痴未断,对他而言,即使微小的眼识知之诸色来到眼的范围,也会耗尽他的心;何况强烈的!那是什么原因?诸比库,因为贪存在,嗔存在,痴存在,贪未断,嗔未断,痴未断……(中略)……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

「诸比库,任何比库或比库尼,于舌识知之诸味,若贪存在……(中略)……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

「诸比库,任何比库或比库尼,于意识知之诸法,若贪存在,若嗔存在,若痴存在,若贪未断,若嗔未断,若痴未断,对他而言,即使微小的意识知之诸法来到意的范围,也会耗尽他的心;何况强烈的!那是什么原因?诸比库,因为贪存在,嗔存在,痴存在,贪未断,嗔未断,痴未断。」

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

「诸比库,任何比库或比库尼,于眼识所识之诸色,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断,即使极强烈的眼识所识之诸色来到眼的范围,也不会占据他的心;何况微小的!那是什么原因?诸比库,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断……」

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ natthī’’ti.

「诸比库,任何比库或比库尼,于舌识所识之诸味……于意识所识之诸法,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断,即使极强烈的意识所识之诸法来到意的范围,也不会占据他的心;何况微小的!那是什么原因?诸比库,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断。诸比库,譬如乳树——菩提树、榕树、毕拉卡树或优昙婆罗树——已干枯、枯萎三年。若有人以锋利的斧头无论从何处砍它,会流出乳汁吗?」「不会,尊者。」「那是什么原因?」「尊者,因为乳汁不存在。」

‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

「诸比库,同样地,任何比库或比库尼,于眼识所识之诸色,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断,即使极强烈的眼识所识之诸色来到眼的范围,也不会占据他的心;何况微小的!那是什么原因?诸比库,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断……」

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe….

「诸比库,任何比库或比库尼,于舌识所识之诸味……」

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi , yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno’’ti. Catutthaṃ.

「诸比库,任何比库或比库尼,于意识所识之诸法,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断,即使极强烈的意识所识之诸法来到意的范围,也不会占据他的心;何况微小的!那是什么原因?诸比库,其贪不存在,其嗔不存在,其痴不存在,其贪已断,其嗔已断,其痴已断。」第四经。

5. Koṭṭhikasuttaṃ5. 果提咖经

§232

Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

一时,具寿沙利子与具寿马哈勾提答住在巴拉纳西仙人堕处鹿野苑。那时,具寿马哈勾提答于傍晚时从独坐中起来,去到具寿沙利子那里;抵达后,与具寿沙利子互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的具寿马哈勾提答对具寿沙利子这样说——

‘‘Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ …pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

「友沙利子,眼是诸色的结缚,还是诸色是眼的结缚……舌是诸味的结缚,还是诸味是舌的结缚……意是诸法的结缚,还是诸法是意的结缚?」

‘‘Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

「友勾提答,眼不是诸色的结缚,诸色也不是眼的结缚。于此,缘于此二者而生起的欲贪,那才是此处的结缚……舌不是诸味的结缚,诸味也不是舌的结缚。于此,缘于此二者而生起的欲贪,那才是此处的结缚……意不是诸法的结缚,诸法也不是意的结缚。于此,缘于此二者而生起的欲贪,那才是此处的结缚。

「贤友们!譬如黑公牛与白公牛被一条绳或一副轭连结在一起。若有人这样说:『黑公牛是白公牛的结缚,白公牛是黑公牛的结缚』,如此说者,他说得正确吗?」「不,贤友。」「贤友们!黑公牛不是白公牛的结缚,白公牛也不是黑公牛的结缚。凡以那一条绳或一副轭连结它们的,那才是那里的结缚。」

‘‘Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

「贤友们!同样地,眼不是诸色的结缚,诸色也不是眼的结缚。凡缘于那两者而生起的欲贪,那才是那里的结缚……舌不是诸味的结缚……意不是诸法的结缚,诸法也不是意的结缚。凡缘于那两者而生起的欲贪,那才是那里的结缚。」

‘‘Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

「贤友们!若眼是诸色的结缚,或诸色是眼的结缚,则此梵行住不会被了知为正确地灭尽苦。贤友们!正因为眼不是诸色的结缚,诸色也不是眼的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚,因此梵行住被了知为正确地灭尽苦……」

‘‘Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

「贤友们!若舌是诸味的结缚,或诸味是舌的结缚,则此梵行住不会被了知为正确地灭尽苦。贤友们!正因为舌不是诸味的结缚,诸味也不是舌的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚,因此梵行住被了知为正确地灭尽苦……」

‘‘Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

「贤友们!若意是诸法的结缚,或诸法是意的结缚,则此梵行住不会被了知为正确地灭尽苦。贤友们!正因为意不是诸法的结缚,诸法也不是意的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚,因此梵行住被了知为正确地灭尽苦。」

‘‘Imināpetaṃ , āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

「贤友们!依此理趣也应当了知:眼不是诸色的结缚,诸色也不是眼的结缚。凡缘于那两者而生起的欲贪,那才是那里的结缚……舌不是诸味的结缚……意不是诸法的结缚,诸法也不是意的结缚。凡缘于那两者而生起的欲贪,那才是那里的结缚。」

‘‘Saṃvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato sotaṃ. Suṇāti bhagavā sotena saddaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato ghānaṃ. Ghāyati bhagavā ghānena gandhaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

「贤友们!世尊有眼。世尊以眼见色。世尊没有欲贪。世尊心善解脱。贤友们!世尊有耳。世尊以耳闻声。世尊没有欲贪。世尊心善解脱。贤友们!世尊有鼻。世尊以鼻嗅香。世尊没有欲贪。世尊心善解脱。贤友们!世尊有舌。世尊以舌尝味。世尊没有欲贪。世尊心善解脱。贤友们!世尊有身。世尊以身触所触。世尊没有欲贪。世尊心善解脱。贤友们!世尊有意。世尊以意识法。世尊没有欲贪。世尊心善解脱。」

‘‘Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ. Na sotaṃ… na ghānaṃ… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na kāyo… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Pañcamaṃ.

「贤友们!依此理趣应当了知:眼不是诸色的结缚,诸色也不是眼的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚。耳不是……鼻不是……舌不是诸味的结缚,诸味也不是舌的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚。身不是……意不是诸法的结缚,诸法也不是意的结缚;凡缘于那两者而生起的欲贪,那才是那里的结缚。」第五经

6. Kāmabhūsuttaṃ6. 咖马普经

§233

Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca –

一时,具寿阿难与具寿咖玛普住在国桑比的瞿师多园。那时,具寿咖玛普于傍晚时从独坐中起来,去到具寿阿难处;到了之后,与具寿阿难互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的具寿咖玛普对具寿阿难这样说——

‘‘Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ…pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

「贤友阿难,眼是诸色的结缚,诸色是眼的结缚……(中略)……舌是诸味的结缚,诸味是舌的结缚……(中略)……意是诸法的结缚,诸法是意的结缚吗?」

‘‘Na kho, āvuso kāmabhū , cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

「贤友咖玛普,眼不是诸色的结缚,诸色也不是眼的结缚。凡是缘于此二者而生起的欲贪,那才是那里的结缚……(中略)……舌不是诸味的结缚,诸味也不是舌的结缚……(中略)……意不是诸法的结缚,诸法也不是意的结缚。凡是缘于此二者而生起的欲贪,那才是那里的结缚。

‘‘Seyyathāpi , āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ. Evameva kho , āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ…pe… na jivhā…pe… na mano…pe… yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Chaṭṭhaṃ.

「贤友,譬如黑牛与白牛被一根绳索或轭连结在一起。若有人这样说:『黑牛是白牛的结缚,白牛是黑牛的结缚』,这样说的人是正说吗?」「不是,贤友。」「贤友,黑牛不是白牛的结缚,白牛也不是黑牛的结缚。凡是它们被连结在一起的那根绳索或轭,那才是那里的结缚。同样地,贤友,眼不是诸色的结缚,诸色也不是眼的结缚……(中略)……舌不是……(中略)……意不是……(中略)……凡是缘于此二者而生起的欲贪,那才是那里的结缚。」」第六经。

7. Udāyīsuttaṃ7. 伍答夷经

§234

Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca –

一时,具寿阿难与具寿伍达夷住在国桑比的瞿师多园。那时,具寿伍达夷于傍晚时从独坐中起来,去到具寿阿难处;到了之后,与具寿阿难互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的具寿伍达夷对具寿阿难这样说——

‘‘Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti?

「贤友阿难,正如世尊以种种方式说明、开显、阐明此身——『如此,此身是无我』,同样地,能否如此说明、教导、施设、建立、开显、分别论、阐明此识——『如此,此识是无我』?」

‘‘Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

「贤友伍达夷,正如世尊以种种方式说明、开显、阐明此身——『如此,此身是无我』,同样地,能够如此说明、教导、施设、建立、开显、分别论、阐明此识——『如此,此识是无我』。」

‘‘Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti? ‘‘Evamāvuso’’ti . ‘‘Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

「贤友,缘眼与诸色而生起眼识吗?」「是的,贤友。」「贤友,凡是眼识生起的因与缘,若那因与那缘完全地、一切地、全部地、无余地灭尽,眼识还能被了知吗?」「不能,贤友。」「贤友,以此方式,世尊也已说明、开显、阐明——『如此,此识是无我』。」……(中略)……

‘‘Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

「贤友,缘舌与诸味生起舌识吗?」「是的,贤友。」「贤友,凡是舌识生起的因与缘,若那个因与那个缘一切、全部、一切方式、一切、无余地灭尽,舌识还会被了知吗?」「不会,贤友。」「贤友,以此法门,世尊也已说、已开显、已阐明——『如是此识是无我』。」……

‘‘Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

「贤友,缘意与诸法生起意识吗?」「是的,贤友。」「贤友,凡是意识生起的因与缘,若那个因与那个缘一切、全部、一切方式、一切、无余地灭尽,意识还会被了知吗?」「不会,贤友。」「贤友,以此法门,世尊也已说、已开显、已阐明——『如是此识是无我』。」

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ . Tamenaṃ mūle chindeyya ; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya . So tattha pheggumpi nādhigaccheyya, kuto sāraṃ! Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati. So evaṃ asamanupassanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

「贤友,譬如有人为了心材,寻求心材,遍求心材而行,拿着锋利的斧头进入森林。他在那里看见一株高大的芭蕉树干,笔直、新鲜、未结果实。他在根部砍断它;在根部砍断后,在顶部砍断它;在顶部砍断后,剥开叶鞘。他在那里连边材也得不到,何况心材!同样地,贤友,比库在六触处不随观我或我所。如是不随观者,他不执取世间的任何事物。不执取则不战栗。不战栗则自己般涅槃。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第七经。

8. Ādittapariyāyasuttaṃ8. 燃烧法门经

§235

‘‘Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā, tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

「诸比库,我将为你们说燃烧法门的法门。你们听!诸比库,什么是燃烧法门的法门?诸比库,宁可用燃烧的、炽燃的、光耀的炽热铁钎摩擦眼根,也不要以细相而执取眼识所识之诸色的相。诸比库,若识住立于执取相之味,或执取细相之味,若他在那时死去,有此处,他会去往二趣之一趣——地狱或畜生趣。诸比库,我见此过患,如是说。」

‘‘Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṅkareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi .

「诸比库,宁可用燃烧的、炽燃的、光耀的锋利铁钉摩擦耳根,也不要以细相而执取耳识所识之诸声的相。诸比库,若识住立于执取相之味,或执取细相之味,若他在那时死去,有此处,他会去往二趣之一趣——地狱或畜生趣。诸比库,我见此过患,如是说。」

‘‘Varaṃ , bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

「诸比库,宁可用燃烧的、炽燃的、光耀的锋利指甲刀摩擦鼻根,也不要以细相而执取鼻识所识之诸香的相。诸比库,若识住立于执取相之味,或执取细相之味,若他在那时死去,有此处,他会去往二趣之一趣——地狱或畜生趣。诸比库,我见此过患,如是说。」

‘‘Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

「诸比库,宁可用燃烧的、炽燃的、光耀的锋利剃刀摩擦舌根,也不要以细相而执取舌识所识之诸味的相。诸比库,若识住立于执取相之味,或执取细相之味,若他在那时死去,有此处,他会去往二趣之一趣——地狱或畜生趣。诸比库,我见此过患,如是说。」

‘‘Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

「诸比库,宁可用燃烧的、炽燃的、光耀的锋利矛摩擦身根,也不要以细相而执取身识所识之诸触的相。诸比库,若识住立于执取相之味,或执取细相之味,若他在那时死去,有此处,他会去往二趣之一趣——地狱或畜生趣。诸比库,我见此过患,如是说。」

‘‘Varaṃ, bhikkhave, sottaṃ. Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya. Imaṃ khvāhaṃ, bhikkhave , vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

「诸比库,宁可是阉人。诸比库,我说阉人的生命是不孕的,我说生命是无果的,我说生命是愚痴的,而不应思惟这样的寻思,被这样的寻思所控制而破僧。诸比库,见到这不孕生命的过患,我如此说。

‘‘Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’’ .

「诸比库,在那里,多闻的圣弟子如此省察:『暂且不说以燃烧的、炽燃的、光耀的炽热铁钉刺穿眼根。来!我只作意此:如此,眼是无常的,诸色是无常的,眼识是无常的,眼触是无常的,凡以此眼触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的。』

‘‘Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

「『暂且不说以燃烧的、炽燃的、光耀的锐利铁钉刺穿耳根。来!我只作意此:如此,耳是无常的,诸声是无常的,耳识是无常的,耳触是无常的,凡以此耳触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的。』

‘‘Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

「『暂且不说以燃烧的、炽燃的、光耀的锐利指甲刀刺穿鼻根。来!我只作意此:如此,鼻是无常的,诸香是无常的,鼻识是无常的,鼻触是无常的,凡以此鼻触为缘所生起的所受……那也是无常的。』

‘‘Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.

「『暂且不说以燃烧的、炽燃的、光耀的锐利剃刀刺穿舌根。来!我只作意此:如此,舌是无常的,诸味是无常的,舌识是无常的,舌触是无常的,凡以此舌触为缘所生起的……那也是无常的。』

‘‘Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti kāyo anicco, phoṭṭhabbā aniccā , kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

「『暂且不说以燃烧的、炽燃的、光耀的锐利矛刺穿身根。来!我只作意此:如此,身是无常的,诸触是无常的,身识是无常的,身触是无常的,凡以此身触为缘所生起的所受……那也是无常的。』

‘‘Tiṭṭhatu tāva sottaṃ. Handāhaṃ idameva manasi karomi – iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’.

「『暂且不说阉人。来!我只作意此:如此,意是无常的,诸法是无常的,意识是无常的,意触是无常的,凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,那也是无常的。』

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo’’ti. Aṭṭhamaṃ.

「诸比库,如此见者,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……凡以此意触为缘所生起的所受——或乐、或苦、或不苦不乐,于那也厌离。厌离者离染,由离染而解脱,于解脱有『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。』诸比库,这是燃烧法门,法的教说。」第八经。

9. Paṭhamahatthapādopamasuttaṃ9. 第一手足譬喻经

§236

‘‘Hatthesu , bhikkhave, sati ādānanikkhepanaṃ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṃ paññāyati; kucchismiṃ sati jighacchā pipāsā paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

「诸比库!有手时,拿取与放下被了知;有足时,前进与后退被了知;有肢节时,屈与伸被了知;有腹时,饥与渴被了知。诸比库!正是如此,有眼时,以眼触为缘,于内生起乐与苦……有舌时,以舌触为缘,于内生起乐与苦……有意时,以意触为缘,于内生起乐与苦……」

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṃ na paññāyati; kucchismiṃ asati jighacchā pipāsā na paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Navamaṃ.

「诸比库!无手时,拿取与放下不被了知;无足时,前进与后退不被了知;无肢节时,屈与伸不被了知;无腹时,饥与渴不被了知。诸比库!正是如此,无眼时,以眼触为缘,于内不生起乐与苦……无舌时,以舌触为缘,不生起……无意时,以意触为缘,于内不生起乐与苦。」第九。

10. Dutiyahatthapādopamasuttaṃ10. 第二手足譬喻经

§237

‘‘Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṃ hoti; kucchismiṃ sati jighacchā pipāsā hoti. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

「诸比库!有手时,有拿取与放下;有足时,有前进与后退;有肢节时,有屈与伸;有腹时,有饥与渴。诸比库!正是如此,有眼时,以眼触为缘,于内生起乐与苦……有舌时……有意时,以意触为缘,于内生起乐与苦……」

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṃ na hoti; kucchismiṃ asati jighacchā pipāsā na hoti. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Dasamaṃ.

「诸比库!无手时,无拿取与放下;无足时,无前进与后退;无肢节时,无屈与伸;无腹时,无饥与渴。诸比库!正是如此,无眼时,以眼触为缘,于内不生起乐与苦……无舌时,以舌触为缘,不生起……无意时,以意触为缘,于内不生起乐与苦。」第十。

Samuddavaggo aṭṭharasamo. · 海品第十八

Tassuddānaṃ –

其摄颂——

Dve samuddā bāḷisiko, khīrarukkhena koṭṭhiko;

二海与渔夫,乳树与仓库;

Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṃ;

咖马普与伍达夷,以及第八燃烧;

Hatthapādūpamā dveti, vaggo tena pavuccatīti.

手足譬喻二,此品由此而宣说。

19. Āsīvisavaggo

19. 毒蛇品

1. Āsīvisopamasuttaṃ1. 毒蛇譬喻经

§238

‘‘Seyyathāpi , bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā . Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

「诸比库,譬如有四条毒蛇,猛烈、剧毒。那时,一位想要活命、不想死、想要快乐、厌恶痛苦的人来了。他们对他这样说:『喂,这位人,这四条毒蛇,猛烈、剧毒,你应时时使它们起来,应时时给它们沐浴,应时时给它们喂食,应时时使它们归窝。喂,这位人,当这四条猛烈、剧毒的毒蛇中的任何一条对你发怒时,你将遭受死亡或等同死亡的痛苦。喂,这位人,你应做的就去做吧!』」

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

「诸比库,那时,那位人害怕那四条猛烈、剧毒的毒蛇,就往某处逃走。他们对他这样说:『喂,这位人,有五个杀戮者、敌人在后面追随,「无论在哪里看到他,就在那里夺取他的生命。」喂,这位人,你应做的就去做吧!』」

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

「诸比库,那时,那位人害怕那四条猛烈、剧毒的毒蛇,害怕那五个杀戮者、敌人,就往某处逃走。他们对他这样说:『喂,这位人,有第六个内奸杀戮者,举着刀在后面追随,「无论在哪里看到他,就在那里砍下他的头。」喂,这位人,你应做的就去做吧!』」

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. So passeyya suññaṃ gāmaṃ. Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. Tamenaṃ evaṃ vadeyyuṃ – ‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti . Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

「诸比库,那时,那位人害怕那四条猛烈、剧毒的毒蛇,害怕那五个杀戮者、敌人,害怕那第六个举着刀的内奸杀戮者,就往某处逃走。他看见一座空村。无论进入哪一间房屋,都是空的、虚的、无人的。无论触摸哪一个器皿,都是空的、虚的、无物的。他们对他这样说:『喂,这位人,现在屠村的盗贼将进入这座空村。喂,这位人,你应做的就去做吧!』」

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Atha kho, bhikkhave, tassa purisassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya’’’nti.

「诸比库,那时,那位人害怕那四条猛烈、剧毒的毒蛇,害怕那五个杀戮者、敌人,害怕那第六个举着刀的内奸杀戮者,害怕那些屠村的盗贼,就往某处逃走。他看见一片大水域,此岸危险、恐怖,彼岸安全、无恐怖。但没有渡船或桥梁可以从此岸到彼岸。诸比库,那时,那位人这样想:『这片大水域,此岸危险、恐怖,彼岸安全、无恐怖,但没有渡船或桥梁可以到彼岸。我何不收集草、木、枝、叶,绑成筏,依靠那筏,用手脚努力,安全地到达彼岸呢?』」

‘‘Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

「诸比库,那时,那位人收集草、木、枝、叶,绑成筏,依靠那筏,用手脚努力,安全地到达彼岸,已渡、到彼岸的婆罗门站在陆地上。」

‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha attho – cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

「诸比库,我说此譬喻是为了使义理得以了知。这里的义理是:诸比库,『四条猛烈、剧毒的毒蛇』,这是四大界的同义语——地界、水界、火界、风界。」

‘‘Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.

「诸比库!『五个杀手敌人』,这是五取蕴的同义语,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

‘‘Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.

「诸比库!『第六个内奸杀手,手持利剑』,这是喜贪的同义语。

‘‘Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati…pe… jivhāto cepi naṃ, bhikkhave…pe… manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.

「诸比库!『空村』,这是六内处的同义语。诸比库!若有智者、明者、慧者从眼来观察它,它显现为空的、显现为虚的、显现为无实的……诸比库!若从舌……诸比库!若有智者、明者、慧者从意来观察它,它显现为空的、显现为虚的、显现为无实的。

‘‘Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṃ, bhikkhave…pe… ghānaṃ, bhikkhave…pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave…pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu.

「诸比库!『盗贼村庄破坏者』,这是六外处的同义语。诸比库!眼被可意与不可意的诸色所害;诸比库!耳……诸比库!鼻……诸比库!舌被可意与不可意的诸味所害;诸比库!身……诸比库!意被可意与不可意的诸法所害。

‘‘Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.

「诸比库!『大水洋』,这是四暴流的同义语——欲暴流、有暴流、见暴流、无明暴流。

‘‘Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.

「诸比库!『此岸有怖畏、有恐惧』,这是身见的同义语。

‘‘Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.

「诸比库!『彼岸安稳、无恐惧』,这是涅槃的同义语。

‘‘Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

「诸比库!『筏』,这是圣八支道的同义语,即:正见……正定。

‘‘Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.

「诸比库!『他以手和足努力』,这是精进勤奋的同义语。

‘‘Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacana’’nti. Paṭhamaṃ.

「诸比库!『已渡、已到彼岸、站在陆地上的婆罗门』,这是阿拉汉的同义语。」第一经。

2. Rathopamasuttaṃ2. 车譬喻经

§239

‘‘Tīhi , bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.

「诸比库!具足三法的比库,于现法中多住于乐与喜悦,并且已正确地开始了诸漏的灭尽。哪三法?守护诸根门,于食知量,致力于觉醒。

‘‘Kathañca , bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo . Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati , saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

「诸比库!比库如何守护诸根门?诸比库!于此,比库以眼见色后,不执取相,不执取随相;因为若住于不防护此眼根者,贪忧、诸恶不善法会流入,他行于其防护,保护眼根,在眼根上达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不执取相,不执取随相;因为若住于不防护此意根者,贪忧、诸恶不善法会流入,他行于其防护,保护意根,在意根上达到防护。诸比库!譬如在平坦地的四衢道,有一辆良马所驾的车辆已套好站立,鞭子放在一旁。善巧的驯马师、调御师登上后,以左手握缰绳,以右手握鞭子,随其所欲之处、随其所欲之时,可以驱驰或退回。同样地,诸比库!比库学习守护这六根,学习调御,学习调伏,学习寂止。诸比库!比库如此守护诸根门。

‘‘Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Seyyathāpi , bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya , seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

「诸比库!比库如何于食知量?诸比库!于此,比库如理省察而食用食物:『非为嬉戏,非为骄慢,非为装饰,非为庄严,只是为了此身的住立、维持,为了止息伤害,为了资助梵行,如此我将灭除旧受,不生起新受,我将有维持、无过、安住。』诸比库!譬如男子涂抹伤口只是为了愈合,或者涂油于车轴只是为了运载重物;同样地,诸比库!比库如理省察而食用食物:『非为嬉戏,非为骄慢,非为装饰,非为庄严,只是为了此身的住立、维持,为了止息伤害,为了资助梵行,如此我将灭除旧受,不生起新受,我将有维持、无过、安住。』诸比库!比库如此于食知量。

‘‘Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Dutiyaṃ.

「诸比库!比库如何致力于觉醒?诸比库!于此,比库于日间以行走、坐着,从诸障碍法净化心。于夜间初时段,以行走、坐着,从诸障碍法净化心。于夜间中时段,以右胁作狮子卧,足叠足,具念、正知,作意起来之想。于夜间后时段,起来后以行走、坐着,从诸障碍法净化心。诸比库!比库如此致力于觉醒。诸比库!具足这三法的比库,于现法中多住于乐与喜悦,并且已正确地开始了诸漏的灭尽。」第二经。

3. Kummopamasuttaṃ3. 龟譬喻经

§240

‘‘Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Siṅgālopi kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi – ‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti. Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.

「诸比库!过去,有一只龟在傍晚时分于河岸边觅食游行。诸比库!有一只豺狼也在傍晚时分于河岸边觅食游行。诸比库!那只龟从远处看见那只豺狼在觅食游行。看见后,将头连同四肢缩入自己的壳中,无事、寂静地等待。诸比库!那只豺狼也从远处看见那只龟在觅食游行。看见后,前往那只龟所在之处;前往后,等候那只龟:『当这只龟伸出头连同四肢中的某一肢时,我就在那里抓住它、撕裂它、吃掉它。』诸比库!当那只龟不伸出头连同四肢中的任何一肢时,那只豺狼对那只龟感到厌倦而离去,未得到可乘之机。

‘‘Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito – ‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ…pe… jivhāto vā otāraṃ labheyyaṃ…pe… manato vā otāraṃ labheyya’nti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha. Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno – kummamhāva siṅgālo’’ti.

「诸比库!同样地,魔波旬也常常、持续地等候你们:『或许我能从这些人的眼得到可乘之机……或者从舌得到可乘之机……或者从意得到可乘之机。』因此,诸比库!你们应住于守护诸根门。以眼见色后,你们不要成为执取相者,不要成为执取随相者。因为若住于不防护此眼根者,贪忧、诸恶不善法会流入,你们应行于其防护,保护眼根,在眼根上达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,你们不要成为执取相者,不要成为执取随相者。因为若住于不防护此意根者,贪忧、诸恶不善法会流入,你们应行于其防护,保护意根,在意根上达到防护。诸比库!当你们住于守护诸根门时,魔波旬也会对你们感到厌倦而离去,未得到可乘之机——如同豺狼对龟一样。」

‘‘Kummo aṅgāni sake kapāle,

「龟收诸肢于自壳中，

Samodahaṃ bhikkhu manovitakke;

比库如是收摄意寻；

Anissito aññamaheṭhayāno,

无所依而不恼他人，

Parinibbuto nūpavadeyya kañcī’’ti. tatiyaṃ;

般涅槃者不诽谤任何人。」第三。

4. Paṭhamadārukkhandhopamasuttaṃ4. 第一木段譬喻经

§241

Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ, bhante’’. ‘‘Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṃ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

一时,世尊住在国桑比恒河岸边。世尊看见一大木材被恒河水流冲走。看见后,世尊对诸比库说——「诸比库,你们看见那被恒河水流冲走的大木材吗?」「是的,世尊。」「诸比库,如果那木材不靠近此岸,不靠近彼岸,不在中流沉没,不在陆地搁浅,不被人所取,不被非人所取,不被漩涡所取,不内部腐烂;诸比库,那木材将趣向大海、倾向大海、朝向大海。那是什么原因?诸比库,因为恒河水流趣向大海、倾向大海、朝向大海。

‘‘Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha; na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṃ tumhe , bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṃ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo , ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo’’ti?

「诸比库,同样地,如果你们也不靠近此岸,不靠近彼岸,不在中流沉没,不在陆地搁浅,不被人所取,不被非人所取,不被漩涡所取,不内部腐烂;诸比库,如此你们将趣向涅槃、倾向涅槃、朝向涅槃。那是什么原因?诸比库,因为正见趣向涅槃、倾向涅槃、朝向涅槃。」如是说已,某位比库对世尊如此说——「世尊,什么是此岸?什么是彼岸?什么是中流沉没?什么是陆地搁浅?什么是人所取?什么是非人所取?什么是漩涡所取?什么是内部腐烂?」

‘‘‘Orimaṃ tīra’nti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Pārimaṃ tīra’nti kho , bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. ‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.

「比库,『此岸』是六内处的同义语。比库,『彼岸』是六外处的同义语。比库,『中流沉没』是喜贪的同义语。比库,『陆地搁浅』是我慢的同义语。

‘‘Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṃsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Ayaṃ vuccati, bhikkhu, manussaggāho.

「比库,什么是人所取?比库,于此,与在家人混杂而住,与他们同喜同忧,于他们快乐时快乐,于他们痛苦时痛苦,于生起的事务中亲自参与其中。比库,这称为人所取。

‘‘Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṃ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

「比库们,什么是非人所执?比库们,这里,某人为了某个天界而行梵行——『我以此戒、或誓愿、或苦行、或梵行,将成为天人或某类天人』。比库们,这称为非人所执。比库们,『漩涡所执』是五种欲功德的同义语。

‘‘Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’’’ti.

「比库们,什么是内部腐败?比库们,这里,某人破戒、恶法、须跋而行为可疑、隐藏所作、非沙门而自称沙门、非梵行者而自称梵行者、内部腐败、漏泄、垢秽所生。比库们,这称为『内部腐败』。」

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī’’ti . ‘‘Gamissanti, bhante, gāvo vacchagiddhiniyo’’ti. ‘‘Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo’’ti. Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘niyyātitā , bhante, sāmikānaṃ gāvo. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho…pe… aññataro ca panāyasmā nando arahataṃ ahosīti. Catutthaṃ.

尔时,牧牛者难陀站在世尊不远处。于是,牧牛者难陀对世尊如此说:「尊者,我不会去此岸,不会去彼岸,不会在中间沉没,不会在陆地上搁浅,人所执不会执取我,非人所执不会执取我,漩涡所执不会执取我,我不会成为内部腐败者。尊者,我能否在世尊座下得出家,能否得受达上?」「那么,难陀,你把牛交还给主人。」「尊者,牛会因恋犊而回去的。」「难陀,你还是把牛交还给主人。」于是,牧牛者难陀把牛交还给主人后,去到世尊那里;到了之后,对世尊如此说:「尊者,已把牛交还给主人了。尊者,我能否在世尊座下得出家,能否得受达上?」牧牛者难陀在世尊座下得了出家,得了受达上。受达上不久,具寿难陀独自……(中略)……具寿难陀成为阿拉汉之一。第四经。

5. Dutiyadārukkhandhopamasuttaṃ5. 第二木段譬喻经

§242

Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ bhante’’…pe… evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ…pe… katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati. Ayaṃ vuccati, kimila, antopūtibhāvoti. Pañcamaṃ.

一时,世尊住在咖弥喇,在恒河岸边。世尊看见一大木材被恒河的水流冲走。看见后,告诉比库们:「比库们,你们看见那被恒河水流冲走的大木材吗?」「是的,尊者。」……(中略)……如是所说时,具寿咖弥喇对世尊如此说:「尊者,什么是此岸……(中略)……咖弥喇,什么是内部腐败?咖弥喇,这里,比库犯了某种染污的罪,对于那样的罪不知道出离。咖弥喇,这称为内部腐败。」第五经。

6. Avassutapariyāyasuttaṃ6. 漏泄法门经

§243

Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena . Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

一时,世尊住在萨咖国,在咖毕拉瓦图的尼拘律园。尔时,咖毕拉瓦图的萨咖们新建了一座集会堂,尚未被沙门、婆罗门或任何人住过。于是,咖毕拉瓦图的萨咖们去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的咖毕拉瓦图的萨咖们对世尊如此说:「尊者,这里,咖毕拉瓦图的萨咖们新建了一座集会堂,尚未被沙门、婆罗门或任何人住过。尊者,请世尊先使用它。世尊先使用后,咖毕拉瓦图的萨咖们将使用它。那将是咖毕拉瓦图的萨咖们长久的利益与安乐。」世尊以沉默同意了。

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – ‘‘sabbasantharisanthataṃ , bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassa dāni , bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – ‘‘abhikkantā kho, gotamā, ratti. Yassa dāni kālaṃ maññathā’’ti . ‘‘Evaṃ , bhante’’ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

于是,咖毕拉瓦图的萨咖们知道世尊已同意,从座起立,礼敬世尊,作右绕后,去到新集会堂;到了之后,把集会堂铺满各种铺盖,设置座位,安置水瓶,点燃油灯后,去到世尊那里;到了之后,对世尊如此说:「尊者,集会堂已铺满各种铺盖,座位已设置,水瓶已安置,油灯已点燃。尊者,现在请世尊考虑适当的时间。」于是,世尊穿好下衣,拿着钵与衣,与比库僧团一起去到新集会堂;到了之后,洗了脚,进入集会堂,靠着中柱,面向东方坐下。比库僧团也洗了脚,进入集会堂,靠着西壁,面向东方坐下,以世尊为首。咖毕拉瓦图的萨咖们洗了脚,进入集会堂,靠着东壁,面向西方坐下,以世尊为首。于是,世尊以法谈对咖毕拉瓦图的萨咖们开示、劝导、鼓励、使之欢喜,直到深夜,然后遣散他们:「果德玛们,夜已深了。现在请你们考虑适当的时间。」「是的,尊者。」咖毕拉瓦图的萨咖们回答世尊后,从座起立,礼敬世尊,作右绕后离去。

Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi , pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca – ‘‘avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

于是,在咖毕拉瓦图的萨咖们离去不久,世尊告诉具寿马哈摩嘎喇那:「摩嘎喇那,比库僧团已离昏沉睡眠。摩嘎喇那,请你为比库们作法谈。我的背痛,我要舒展它。」「是的,尊者。」具寿马哈摩嘎喇那回答世尊。于是,世尊把桑喀帝折成四层后,以右胁作狮子卧,足足相叠,具念、正知,作意起来之想。在那里,具寿马哈摩嘎喇那告诉比库们:「贤友比库们。」「贤友。」那些比库回答具寿马哈摩嘎喇那。具寿马哈摩嘎喇那如此说:「贤友们,我将为你们讲漏泄之道与不漏泄之道。你们要听!要善作意!我要说了。」「是的,贤友。」那些比库回答具寿马哈摩嘎喇那。具寿马哈摩嘎喇那如此说:

‘‘Kathaṃ, āvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto jivhāviññeyyesu rasesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ , labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.

「贤友们,如何是漏泄者?贤友们,这里,比库以眼见色后,对可爱的色执着,对不可爱的色嗔恚,住于身念不现起、小心,不如实了知那心解脱、慧解脱——在那里,他所生起的诸恶不善法无余灭尽……(中略)……以舌尝味后……(中略)……以意识法后,对可爱的法执着,对不可爱的法嗔恚,住于身念不现起、小心,不如实了知那心解脱、慧解脱——在那里,他所生起的诸恶不善法无余灭尽。贤友们,这称为比库在眼所识的诸色中是漏泄者……(中略)……在舌所识的诸味中是漏泄者……(中略)……在意所识的诸法中是漏泄者。贤友们,如此住的比库,如果魔从眼而接近他,魔确实得到机会,魔得到所缘……(中略)……如果魔从舌而接近他,魔确实得到机会,魔得到所缘……(中略)……如果魔从意而接近他,魔确实得到机会,魔得到所缘。

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ, labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya…pe… uttarāya cepi naṃ disāya…pe… dakkhiṇāya cepi naṃ disāya…pe… heṭṭhimato cepi naṃ…pe… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ. Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi ; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

「诸友,譬如芦屋或草屋,干燥、枯萎、经过雨季。如果有人从东方拿着燃烧的草束靠近它,火确实会得到进入之处,火会得到所缘;如果有人从西方拿着燃烧的草束靠近它……从北方……从南方……从下方……从上方……如果有人从任何方向拿着燃烧的草束靠近它,火确实会得到进入之处,火会得到所缘。同样地,诸友,如此住的比库,如果魔从眼接近他,魔确实得到进入之处,魔得到所缘……如果魔从舌接近他……如果魔从意接近他,魔确实得到进入之处,魔得到所缘。诸友,如此住的比库,诸色制伏了比库,比库未制伏诸色;诸声制伏了比库,比库未制伏诸声;诸香制伏了比库,比库未制伏诸香;诸味制伏了比库,比库未制伏诸味;诸触制伏了比库,比库未制伏诸触;诸法制伏了比库,比库未制伏诸法。诸友,这被称为比库被色所制伏、被声所制伏、被香所制伏、被味所制伏、被触所制伏、被法所制伏,被制伏、非制伏者,诸恶不善法——染污的、再有的、有怖畏的、有苦果报的、未来导向生老死的——制伏了他。诸友,如此为有漏。」

‘‘Kathañcāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso , tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.

「诸友,如何为无漏?诸友,于此,比库以眼见色后,对可爱的色不倾心,对不可爱的色不嗔恚,现起身念而住,心无量,如实了知那心解脱、慧解脱,在那里,他那些已生起的诸恶不善法无余灭尽……以舌尝味后……以意识知法后,对可爱的法不倾心,对不可爱的法不嗔恚,现起身念而住,心无量,如实了知那心解脱、慧解脱,在那里,他那些已生起的诸恶不善法无余灭尽。诸友,这被称为比库于眼所识之诸色无漏……于意所识之诸法无漏。诸友,如此住的比库,如果魔从眼接近他,魔既不得到进入之处,魔不得到所缘……如果魔从舌接近他……如果魔从意接近他,魔既不得到进入之处,魔不得到所缘。」

‘‘Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ…pe… pacchimāya cepi naṃ… uttarāya cepi naṃ… dakkhiṇāya cepi naṃ… heṭṭhimato cepi naṃ… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ. Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto , adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti.

「诸友,譬如尖顶屋或厅堂,涂以厚泥,湿润涂抹。如果有人从东方拿着燃烧的草束靠近它,火既不会得到进入之处,火不会得到所缘……从西方……从北方……从南方……从下方……从上方……如果有人从任何方向拿着燃烧的草束靠近它,火既不会得到进入之处,火不会得到所缘。同样地,诸友,如此住的比库,如果魔从眼接近他,魔既不得到进入之处,魔不得到所缘……如果魔从意接近他,魔既不得到进入之处,魔不得到所缘。诸友,如此住的比库制伏了诸色,诸色未制伏比库;比库制伏了诸声,诸声未制伏比库;比库制伏了诸香,诸香未制伏比库;比库制伏了诸味,诸味未制伏比库;比库制伏了诸触,诸触未制伏比库;比库制伏了诸法,诸法未制伏比库。诸友,这被称为比库制伏色、制伏声、制伏香、制伏味、制伏触、制伏法,制伏者、非被制伏者,他制伏了那些恶不善法——染污的、再有的、有怖畏的、有苦果报的、未来导向生老死的。诸友,如此为无漏。」

Atha kho bhagavā vuṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘sādhu sādhu, moggallāna! Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī’’ti.

那时,世尊起身后,对具寿大摩嘎剌那说:「善哉,善哉,摩嘎剌那!摩嘎剌那,你对诸比库讲说有漏之理与无漏之理,善哉!」

Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti. Chaṭṭhaṃ.

具寿大摩嘎剌那说了此。导师随喜。那些比库心悦,欢喜具寿大摩嘎剌那所说。第六经。

7. Dukkhadhammasuttaṃ7. 苦法经

§244

Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

诸比库,当比库如实了知一切诸苦法的集起与灭没。他如此见诸欲,以致当他观察诸欲时,对诸欲的欲欲、欲贪、欲痴、欲热恼不随行他。他如此觉知行与住,以致当他行、住时,贪忧、诸恶不善法不随行他。

‘‘Kathañca, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.

「诸比库,比库如何如实了知一切诸苦法的集起与灭没?『如此是色,如此是色的集起,如此是色的灭没;如此是受……如此是想……如此是诸行……如此是识,如此是识的集起,如此是识的灭没』——诸比库,比库如此如实了知一切诸苦法的集起与灭没。

‘‘Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya. Taṃ kissa hetu? Ñāta ñhi, bhikkhave, tassa purisassa imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti. Evameva kho , bhikkhave , bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

「诸比库,比库如何见诸欲,以致当他观察诸欲时,对诸欲的欲欲、欲贪、欲痴、欲热恼不随行他?诸比库,譬如有一炭火坑,深过人身,充满无焰、无烟的炭火。那时,有人走来,欲生、不欲死、欲乐、厌苦。两个有力的男子各抓住他的一只手臂,把他拖向那炭火坑。他会极力扭转身体。那是什么原因?诸比库,因为那人知道:『我若掉入这炭火坑,将因此而遭受死亡或等同死亡之苦。』同样地,诸比库,比库见诸欲如炭火坑,以致当他观察诸欲时,对诸欲的欲欲、欲贪、欲痴、欲热恼不随行他。」

‘‘Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti ? Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya – ‘mā maṃ kaṇṭako’ti. Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako’’ti. Iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

「诸比库,比库如何已觉知行与住,当如此行、如此住时,贪忧、诸恶不善法不随袭他?诸比库,譬如有人进入多刺之地。他前面有刺,后面有刺,上面有刺,下面有刺,底下有刺,上方有刺。他具念地前进,具念地后退——『莫让刺刺我』。诸比库,同样地,凡世间可爱之色、可意之色,此在圣者之律中称为刺。」如此了知后,应知律仪与不律仪。

‘‘Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

「诸比库,如何为不律仪?诸比库,于此,比库以眼见色后,对可爱之色执着,对不可爱之色嗔恨,住于身念未现起、小心,不如实了知彼心解脱、慧解脱——于彼处,他已生起的诸恶不善法无余灭尽……以舌尝味后……以意识知法后,对可爱之法执着,对不可爱之法嗔恨,住于身念未现起、小心,不如实了知彼心解脱、慧解脱——于彼处,他已生起的诸恶不善法无余灭尽。诸比库,如此为不律仪。

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti.

「诸比库,如何为律仪?诸比库,于此,比库以眼见色后,对可爱之色不执着,对不可爱之色不嗔恨,住于身念已现起、无量心,如实了知彼心解脱、慧解脱——于彼处,他已生起的诸恶不善法无余灭尽……以舌尝味后……以意识知法后,对可爱之法不执着,对不可爱之法不嗔恨,住于身念已现起、无量心,如实了知彼心解脱、慧解脱——于彼处,他已生起的诸恶不善法无余灭尽。诸比库,如此为律仪。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

「诸比库,若彼比库如此行、如此住时,有时因念之混乱,生起诸恶不善、有随念、结缚之寻,诸比库,念之生起虽迟缓,但他迅速地舍断它、驱除它、消灭它、使它归于无有。

‘‘Seyyathāpi, bhikkhave, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi , bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.

「诸比库,譬如有人在日间烧热的铁锅上滴下二、三滴水滴。诸比库,水滴之滴下虽迟缓,但它迅速地消尽、耗尽。诸比库,同样地,若彼比库如此行、如此住时,有时因念之混乱,生起诸恶不善、有随念、结缚之寻,诸比库,念之生起虽迟缓,但他迅速地舍断它、驱除它、消灭它、使它归于无有。诸比库,如此,比库已觉知行与住;当如此行、如此住时,贪忧、诸恶不善法不随袭他。诸比库,若彼比库如此行、如此住时,诸王或王大臣、朋友或同僚、亲戚或血亲,以财富来劝请他——『来吧,尊者,这些袈裟对你有何益?为何剃头持钵而行?来吧,还俗后享受财富,作诸福德』。诸比库,彼比库如此行、如此住,却舍弃学而还俗,此为无处、无此事。

‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya – ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāra’nti. Taṃ kiṃ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī’’ti. Sattamaṃ.

「诸比库,譬如恒河向东流、趋向东、倾向东。时有大群人带着锄头与篮子前来——『我们要使此恒河向西流、趋向西、倾向西』。诸比库,你们认为如何?彼大群人能使恒河向西流、趋向西、倾向西吗?」「不能,世尊。」「那是什么原因?」「世尊,恒河向东流、趋向东、倾向东;它不易使之向西流、趋向西、倾向西。而且彼大群人只会得到疲劳与困扰。」「诸比库,同样地,若彼比库如此行、如此住时,诸王或王大臣、朋友或同僚、亲戚或血亲,以财富来劝请他——『来吧,尊者,这些袈裟对你有何益?为何剃头持钵而行?来吧,还俗后享受财富,作诸福德』。诸比库,彼比库如此行、如此住,却舍弃学而还俗,此为无处、无此事。那是什么原因?诸比库,因为彼心长夜向于远离、趋向远离、倾向远离,如此还俗,此为无处、无此事。」第七经。

8. Kiṃsukopamasuttaṃ8. 紧叔迦树譬喻经

§245

Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

时,某位比库去到某位比库处;抵达后,对彼比库如此说——「具寿,到何种程度,比库之见极清净?」「具寿,当比库如实了知六触处之集与灭时,具寿,到此程度,比库之见极清净。」

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena , yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

时,彼比库对彼比库之问答不满意,去到某位比库处;抵达后,对彼比库如此说——「具寿,到何种程度,比库之见极清净?」「具寿,当比库如实了知五取蕴之集与灭时,具寿,到此程度,比库之见极清净。」

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

那时,那位比库对那位比库的问题解答不满意,前往另一位比库处;抵达后,对那位比库如此说——「具寿,到何种程度,比库的见才极清净呢?」「具寿,当比库如实了知四大界的集起与灭没时,具寿,到此程度,比库的见才极清净。」

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ , sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā, kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

那时,那位比库对那位比库的问题解答不满意,前往另一位比库处;抵达后,对那位比库如此说——「具寿,到何种程度,比库的见才极清净呢?」「具寿,当比库如实了知『凡任何集法,一切皆是灭法』时,具寿,到此程度,比库的见才极清净。」

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena , yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti…pe… yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ( ) . Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti?

那时,那位比库对那位比库的问题解答不满意,前往世尊处;抵达后,对世尊如此说——「尊者,在此,我前往某位比库处;抵达后,对那位比库如此说——『具寿,到何种程度,比库的见才极清净呢?』尊者,如此说时,那位比库对我如此说——『具寿,当比库如实了知六触处的集起与灭没时,具寿,到此程度,比库的见才极清净。』尊者,那时,我对那位比库的问题解答不满意,前往另一位比库处;抵达后,对那位比库如此说——『具寿,到何种程度,比库的见才极清净呢?』尊者,如此说时,那位比库对我如此说——『具寿,当比库如实了知五取蕴的……四大界的集起与灭没……如实了知「凡任何集法,一切皆是灭法」时,具寿,到此程度,比库的见才极清净。』尊者,那时,我对那位比库的问题解答不满意,前往世尊处。尊者,到何种程度,比库的见才极清净呢?」

‘‘Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘kāḷako kho, ambho purisa, kiṃsuko – seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho, so bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso , bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘lohitako kho, ambho purisa, kiṃsuko – seyyathāpi maṃsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya ; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘ocīrakajāto kho, ambho purisa, kiṃsuko ādinnasipāṭiko – seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena , yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṃsuko – seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti, tathā tathā kho tehi sappurisehi byākataṃ.

「比库,譬如有人从未见过紫檀树。他前往某位见过紫檀树的人处。抵达后,对那人如此说——『尊者,紫檀树是怎样的呢?』他如此说——『尊者,紫檀树是黑色的——犹如烧焦的树桩。』比库,那时,那紫檀树正如那人所见的那样。那时,比库,那人对那人的问题解答不满意,前往另一位见过紫檀树的人处;抵达后,对那人如此说——『尊者,紫檀树是怎样的呢?』他如此说——『尊者,紫檀树是红色的——犹如肉块。』比库,那时,那紫檀树正如那人所见的那样。那时,比库,那人对那人的问题解答不满意,前往另一位见过紫檀树的人处;抵达后,对那人如此说——『尊者,紫檀树是怎样的呢?』他如此说——『尊者,紫檀树已脱皮,树皮剥落——犹如合欢树。』比库,那时,那紫檀树正如那人所见的那样。那时,比库,那人对那人的问题解答不满意,前往另一位见过紫檀树的人处;抵达后,对那人如此说——『尊者,紫檀树是怎样的呢?』他如此说——『尊者,紫檀树枝叶茂密,浓荫密布——犹如榕树。』比库,那时,那紫檀树正如那人所见的那样。比库,同样地,那些善士的见如何极清净,那些善士就如何解答。」

‘‘Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ chadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā. Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya. Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ…pe… uttarāya disāya… dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.

「比库,譬如国王的边境城市,有坚固的城墙、坚固的城门楼,有六道门。在那里有守门人,聪慧、精明、有智,阻止不认识者,让认识者进入。从东方来了一对快速的使者,对那守门人如此说——『尊者,此城的城主在哪里?』他如此说——『尊者,他正坐在中央的十字路口。』那时,那对快速的使者向城主传达如实的讯息后,就沿原路返回。从西方来了一对快速的使者……从北方……从南方来了一对快速的使者,对那守门人如此说——『尊者,此城的城主在哪里?』他如此说——『尊者,他正坐在中央的十字路口。』那时,那对快速的使者向城主传达如实的讯息后,就沿原路返回。」

‘‘Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho – ‘nagara’nti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. ‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ. ‘Sīghaṃ dūtayuga’nti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ. ‘Majjhe siṅghāṭako’ti kho , bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. ‘Yathābhūtaṃ vacana’nti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissā’’ti. Aṭṭhamaṃ.

「比库,我说此譬喻是为了使义理得以了知。这里的义理是——比库,『城市』,这是对此四大种身的同义语,即父母所生、米粥所积聚、无常、涂抹、按摩、破坏、毁灭之法。比库,『六道门』,这是对六内处的同义语。比库,『守门人』,这是对念的同义语。比库,『快速的使者对』,这是对止与观的同义语。比库,『城主』,这是对识的同义语。比库,『中央的十字路口』,这是对四大界的同义语——地界、水界、火界、风界。比库,『如实的讯息』,这是对涅槃的同义语。比库,『原路』,这是对圣八支道的同义语,即——正见……正定。」第八经。

9. Vīṇopamasuttaṃ9. 琵琶譬喻经

§246

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso, tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi…pe… yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye manoviññeyyehi dhammehi.

「诸比库,任何比库或比库尼,对于眼识所识之色,若生起欲或贪或嗔或痴或心的厌恶,应从那里调伏其心。『此道有怖畏、有恐惧、有荆棘、有险难,是邪道、恶道、险路。此道为非善士所行,此道非善士所行。你不应如此。』应从眼识所识之色调伏其心……诸比库,任何比库或比库尼,对于舌识所识之味……对于意识所识之法,若生起欲或贪或嗔或痴或心的厌恶,应从那里调伏其心。『此道有怖畏、有恐惧、有荆棘、有险难,是邪道、恶道、险路。此道为非善士所行,此道非善士所行。你不应如此。』应从意识所识之法调伏其心。」

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ. Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya ; evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.

「诸比库,譬如谷物成熟,守谷人放逸,而食谷之牛进入那谷田后,会随意陷入迷醉、陷入放逸;诸比库,同样地,未受教导的凡夫对六触处不防护,会在五欲功德中随意陷入迷醉、陷入放逸。」

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya – tameva purimaṃ daṇḍasamphassaṃ samanussaranto. Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.

「诸比库,譬如谷田成熟,守谷者不放逸,而食谷之牛进入那谷田。守谷者善捉其鼻,善捉鼻后,于颚上善制止,善制止后,以棒善打,善打后,放开。诸比库,第二次……乃至……诸比库,第三次,食谷之牛进入那谷田。守谷者善捉其鼻,善捉鼻后,于颚上善制止,善制止后,以棒善打,善打后,放开。诸比库,如是,那食谷之牛,无论去到村或去到林,多站立或多坐卧,都不会再进入那谷田——忆念先前的棒触。诸比库,同样地,当比库于六触处之心已被调御、善调御时,于内只是住立、安定、成为一境、得定。」

‘‘Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṃ suṇeyya. So evaṃ vadeyya – ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti? Tamenaṃ evaṃ vadeyyuṃ – ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti. Tassa taṃ vīṇaṃ āhareyyuṃ. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati , seyyathidaṃ – doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī’ti. So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuneyya , nadiyā vā sīghasotāya pavāheyya. So evaṃ vadeyya – ‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ kiñci vīṇā nāma ettha ca panāyaṃ jano ativelaṃ pamatto palaḷito’ti. Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato…pe… saññaṃ… saṅkhāre… viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī’’ti. Navamaṃ.

「诸比库,譬如国王或大臣未曾听过琵琶声。他听到琵琶声,他如此说:『喂,这是什么声音,如此染人、如此悦人、如此醉人、如此迷人、如此缚人?』他们对他如此说:『尊者,这是名为琵琶,其声如此染人、如此悦人、如此醉人、如此迷人、如此缚人。』他如此说:『去,诸君,把那琵琶拿来给我。』他们把那琵琶拿来给他。他们对他如此说:『尊者,这就是那琵琶,其声如此染人、如此悦人、如此醉人、如此迷人、如此缚人。』他如此说:『够了,诸君,那琵琶,只把那声音拿来给我。』他们对他如此说:『尊者,这名为琵琶,由众多部分、大部分组成,依众多部分而发声,即是:依琴身、依皮、依柄、依共鸣器、依弦、依拨片、依人的相应努力,尊者,这名为琵琶,由众多部分、大部分组成,依众多部分而发声。』他把那琵琶破成十片或百片,破成十片或百片后,使之成为碎片,成为碎片后,以火烧之,以火烧后,使之成灰,成灰后,于大风中扬之,或于急流河中漂之。他如此说:『诸君,这名为琵琶者实不存在,如此,凡名为琵琶者,而此处众人过度放逸、迷乱。』诸比库,同样地,比库寻求色,直至色的所行;寻求受,直至受的所行;寻求想,直至想的所行;寻求诸行,直至诸行的所行;寻求识,直至识的所行。当他寻求色,直至色的所行;寻求受……乃至……想……诸行……寻求识,直至识的所行时,凡他有『我』或『我所』或『我是』者,那对他也不存在。」第九经。

10. Chappāṇakopamasuttaṃ10. 六生物譬喻经

§247

‘‘Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni vilekheyyuṃ. Evañhi so, bhikkhave, puriso bhiyyosomattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ – ‘ayañca so āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. Taṃ kaṇṭakoti iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

「诸比库,譬如身有疮、溃烂之人进入芦苇林。库沙草刺刺穿其足,芦苇叶划破其身。诸比库,如是,那人会因此缘故感受更多的苦与忧。诸比库,同样地,此处某位比库去到村或去到林,遇到说者:『这位具寿如此行、如此行为,是须跋的村刺。』知『那是刺』后,应知防护与不防护。」

‘‘Kathañca , bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

「诸比库,如何是不防护?诸比库,此处,比库以眼见色后,对可爱色执着,对不可爱色嗔恨,住于身念不现起、小心,不如实了知那心解脱、慧解脱,于彼处那些已生起的诸恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意识法后,对可爱法执着,对不可爱法嗔恨,住于身念不现起、小心,不如实了知那心解脱、慧解脱,于彼处那些已生起的诸恶不善法无余灭尽。」

‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya . Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya. Atha kho, te, bhikkhave , chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti…pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

「诸比库,譬如有人捉六种动物,不同境域、不同行处,以坚固绳索缚之。捉蛇,以坚固绳索缚之;捉鳄鱼,以坚固绳索缚之;捉鸟,以坚固绳索缚之;捉狗,以坚固绳索缚之;捉豺,以坚固绳索缚之;捉猴,以坚固绳索缚之。以坚固绳索缚后,于中间打结,放开。诸比库,那些六种动物,不同境域、不同行处,各自拉向自己的行处境域——蛇拉向『我将进入蚁穴』,鳄鱼拉向『我将进入水中』,鸟拉向『我将飞向空中』,狗拉向『我将进入村』,豺拉向『我将进入墓地』,猴拉向『我将进入林』。诸比库,当那些六种动物疲倦、困乏时,它们会随顺、顺从、受控于它们中最强力者。诸比库,同样地,凡任何比库,身至念未修习、未多修习者,眼拉向可意诸色,不可意诸色成为厌恶……乃至……意拉向可意诸法,不可意诸法成为厌恶。诸比库,如是是不防护。」

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

「诸比库,如何是防护?诸比库,此处,比库以眼见色后,对可爱色不执着,对不可爱色不嗔恨,住于身念现起、无量心,如实了知那心解脱、慧解脱,于彼处那些已生起的诸恶不善法无余灭尽……乃至……以舌尝味……乃至……以意识法后,对可爱法不执着,对不可爱法不嗔恨,住于身念现起、无量心,如实了知那心解脱、慧解脱,于彼处那些已生起的诸恶不善法无余灭尽。」

‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā…pe… kukkuraṃ gahetvā… siṅgālaṃ gahetvā… makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti . Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā , atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti…pe… jivhā nāviñchati manāpiyesu rasesu…pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṃ kho, bhikkhave, saṃvaro hoti.

「诸比库,譬如有人捉六种动物,不同境域、不同行处,以坚固绳索缚之。捉蛇,以坚固绳索缚之;捉鳄鱼,以坚固绳索缚之;捉鸟……乃至……捉狗……捉豺……捉猴,以坚固绳索缚之。以坚固绳索缚后,系于坚固桩或柱。诸比库,那些六种动物,不同境域、不同行处,各自拉向自己的行处境域——蛇拉向『我将进入蚁穴』,鳄鱼拉向『我将进入水中』,鸟拉向『我将飞向空中』,狗拉向『我将进入村』,豺拉向『我将进入墓地』,猴拉向『我将进入林』。诸比库,当那些六种动物疲倦、困乏时,它们会站立于那桩或柱旁,坐于旁,卧于旁。诸比库,同样地,凡任何比库,身至念已修习、已多修习者,眼不拉向可意诸色,不可意诸色不成为厌恶……乃至……舌不拉向可意诸味……乃至……意不拉向可意诸法,不可意诸法不成为厌恶。诸比库,如是是防护。」

‘‘‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.

「『坚固桩或柱』,诸比库,这是身至念的同义语。诸比库,因此,你们应如此学:『我们的身至念将被修习、被多修习、作为乘具、作为基础、已实行、已熟习、已善精勤。』诸比库,你们应如此学。」第十经。

11. Yavakalāpisuttaṃ11. 麦束经

§248

‘‘Seyyathāpi , bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā. Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi…pe… jivhāya haññati manāpāmanāpehi rasehi…pe… manasmiṃ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.

「诸比库,譬如有一捆大麦放置在四衢道。那时,六个人手持连枷前来。他们用六支连枷打那捆大麦。诸比库,如此,那捆大麦被六支连枷打击,就被打得很碎了。那时,第七个人手持连枷前来。他用第七支连枷打那捆大麦。诸比库,如此,那捆大麦被第七支连枷打击,就被打得更碎了。诸比库,同样地,未受教导的凡夫被眼所喜与不喜的诸色所打击……被舌所喜与不喜的诸味所打击……被意所喜与不喜的诸法所打击。诸比库,如果那未受教导的凡夫对未来的再有作意,诸比库,如此,那愚痴之人就被打得更碎了,犹如那捆大麦被第七支连枷打击一样。」

‘‘Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapura’nti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabha’nti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu . Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho devā, adhammikā asurā , idheva dānāhaṃ devapuraṃ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti, atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati. Dibbehi ca pañcahi kāmaguṇehi parihāyati. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ. Tato sukhumataraṃ mārabandhanaṃ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.

「诸比库,过去世,天人与阿苏罗之战已准备就绪。诸比库,那时,阿苏罗王韦巴吉帝告诉诸阿苏罗:『诸贤友,如果在天人与阿苏罗之战中,阿苏罗胜利,天人战败,你们就用五种颈缚捆绑天帝萨咖,把他带到我面前,到阿苏罗城。』诸比库,天帝萨咖也告诉三十三天诸天人:『诸贤友,如果在天人与阿苏罗之战中,天人胜利,阿苏罗战败,你们就用五种颈缚捆绑阿苏罗王韦巴吉帝,把他带到我面前,到善法天会堂。』诸比库,在那场战争中,天人胜利,阿苏罗战败。诸比库,那时,三十三天诸天人用五种颈缚捆绑阿苏罗王韦巴吉帝,把他带到天帝萨咖面前,到善法天会堂。诸比库,在那里,阿苏罗王韦巴吉帝被五种颈缚所捆绑。诸比库,当阿苏罗王韦巴吉帝这样想:『天人是如法的,阿苏罗是非法的,现在我就去天城』时,他就看见自己从五种颈缚中解脱,并且具备、具足天的五种欲功德而受用。诸比库,但当阿苏罗王韦巴吉帝这样想:『阿苏罗是如法的,天人是非法的,现在我就回去阿苏罗城』时,他就看见自己被五种颈缚所捆绑,并且失去天的五种欲功德。诸比库,韦巴吉帝的束缚是如此微细。魔的束缚比那更微细。诸比库,作意者被魔所缚,不作意者从恶魔解脱。」

‘‘‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissa’nti maññitametaṃ, ‘na bhavissa’nti maññitametaṃ, ‘rūpī bhavissa’nti maññitametaṃ, ‘arūpī bhavissa’nti maññitametaṃ, ‘saññī bhavissa’nti maññitametaṃ, ‘asaññī bhavissa’nti maññitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

「诸比库,『我是』,这是作意;『我是这个』,这是作意;『我将有』,这是作意;『我将不有』,这是作意;『我将有色』,这是作意;『我将无色』,这是作意;『我将有想』,这是作意;『我将无想』,这是作意;『我将非想非非想』,这是作意。诸比库,作意是病,作意是肿瘤,作意是刺。诸比库,因此,在此,你们应当这样学:『我们将以不作意之心而住。』诸比库,你们应当这样学。」

‘‘‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissa’nti iñjitametaṃ, ‘na bhavissa’nti iñjitametaṃ, ‘rūpī bhavissa’nti iñjitametaṃ, ‘arūpī bhavissa’nti iñjitametaṃ, ‘saññī bhavissa’nti iñjitametaṃ, ‘asaññī bhavissa’nti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti iñjitametaṃ. Iñjitaṃ, bhikkhave , rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

「诸比库,『我是』,这是动摇;『我是这个』,这是动摇;『我将有』,这是动摇;『我将不有』,这是动摇;『我将有色』,这是动摇;『我将无色』,这是动摇;『我将有想』,这是动摇;『我将无想』,这是动摇;『我将非想非非想』,这是动摇。诸比库,动摇是病,动摇是肿瘤,动摇是刺。诸比库,因此,在此,你们应当这样学:『我们将以不动摇之心而住。』诸比库,你们应当这样学。」

‘‘‘Asmī’ti , bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti phanditametaṃ. Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

「诸比库,『我是』,这是颤动;『我是这个』,这是颤动;『我将有』……『我将不有』……『我将有色』……『我将无色』……『我将有想』……『我将无想』……『我将非想非非想』,这是颤动。诸比库,颤动是病,颤动是肿瘤,颤动是刺。诸比库,因此,在此,你们应当这样学:『我们将以不颤动之心而住。』诸比库,你们应当这样学。」

‘‘‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti papañcitametaṃ . Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

「诸比库,『我是』,这是戏论;『我是这个』,这是戏论;『我将有』……『我将不有』……『我将有色』……『我将无色』……『我将有想』……『我将无想』……『我将非想非非想』,这是戏论。诸比库,戏论是病,戏论是肿瘤,戏论是刺。诸比库,因此,在此,你们应当这样学:『我们将以无戏论之心而住。』诸比库,你们应当这样学。」

‘‘‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissa’nti mānagatametaṃ, ‘na bhavissa’nti mānagatametaṃ, ‘rūpī bhavissa’nti mānagatametaṃ, ‘arūpī bhavissa’nti mānagatametaṃ, ‘saññī bhavissa’nti mānagatametaṃ, ‘asaññī bhavissa’nti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissa’nti mānagatametaṃ. Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti. Ekādasamaṃ.

「诸比库,『我是』,这是慢所至;『我是这个』,这是慢所至;『我将有』,这是慢所至;『我将不有』,这是慢所至;『我将有色』,这是慢所至;『我将无色』,这是慢所至;『我将有想』,这是慢所至;『我将无想』,这是慢所至;『我将非想非非想』,这是慢所至。诸比库,慢所至是病,慢所至是肿瘤,慢所至是刺。诸比库,因此,在此,你们应当这样学:『我们将以已除慢之心而住。』诸比库,你们应当这样学。」第十一经。

Āsīvisavaggo ekūnavīsatimo. · 毒蛇品第十九

Tassuddānaṃ –

其摄颂──

Āsīviso ratho kummo, dve dārukkhandhā avassuto;

毒蛇、车、龟、两根木材、漏屋;

Dukkhadhammā kiṃsukā vīṇā, chappāṇā yavakalāpīti.

苦法、紫矿、琵琶、六种动物、大麦束。

Saḷāyatanavagge catutthapaṇṇāsako samatto. · 六处品第四个五十完

Tassa vagguddānaṃ –

其品之摄颂——

Nandikkhayo saṭṭhinayo, samuddo uragena ca;

喜尽、六十种方法、海、以及蛇;

Catupaṇṇāsakā ete, nipātesu pakāsitāti.

这些五十四,在诸部中已阐明。

Saḷāyatanasaṃyuttaṃ samattaṃ. · 六处相应完