(11) 1. Sambodhavaggo(11) 1. 正觉品
(11) 1. Sambodhavaggo(11) 1. 正觉品
1. Pubbevasambodhasuttaṃ1. 正觉以前经
§104
‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇa’nti . Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa 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, evaṃ lokassa 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!在我正觉之前,当还是未正觉的菩萨时,我这样想:『在世间中,什么是味、什么是患、什么是出离?』诸比库!我这样想:『凡缘于世间而生起乐与喜悦,这是世间的味。凡世间是无常的、苦的、变易法,这是世间的患。凡于世间中调伏欲贪、舍断欲贪,这是世间的出离。』诸比库!只要我对世间的味如实地不了知为味、患如实地不了知为患、出离如实地不了知为出离,诸比库!我就不在这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中宣称『已证悟无上正等正觉』。诸比库!然而,当我对世间的味如实地了知为味、患如实地了知为患、出离如实地了知为出离时,诸比库!我才在这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中宣称『已证悟无上正等正觉』。而且我的智与见生起:『我的解脱不可动摇,这是我最后的生,现在不再有后有。』」第一。
2. Paṭhamaassādasuttaṃ2. 第一味经
§105
‘‘Lokassāhaṃ , bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ . Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa 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, lokassa 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!我寻求世间的味,我证得了世间的味。凡世间有多少味,我以慧善见了它。诸比库!我寻求世间的患,我证得了世间的患。凡世间有多少患,我以慧善见了它。诸比库!我寻求世间的出离,我证得了世间的出离。凡世间有多少出离,我以慧善见了它。诸比库!只要我对世间的味如实地不了知为味、患如实地不了知为患、出离如实地不了知为出离,诸比库!我就不在这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中宣称『已证悟无上正等正觉』。诸比库!然而,当我对世间的味如实地了知为味、患如实地了知为患、出离如实地了知为出离时,诸比库!我才在这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中宣称『已证悟无上正等正觉』。而且我的智与见生起:『我的解脱不可动摇,这是我最后的生,现在不再有后有。』」第二。
3. Dutiyaassādasuttaṃ3. 第二味经
§106
‘‘No cedaṃ , bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ , neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Tatiyaṃ.
「诸比库!如果世间中没有味,众生就不会贪著于世间。诸比库!然而,因为世间中有味,所以众生贪著于世间。诸比库!如果世间中没有患,众生就不会厌离于世间。诸比库!然而,因为世间中有患,所以众生厌离于世间。诸比库!如果世间中没有出离,众生就不会从世间出离。诸比库!然而,因为世间中有出离,所以众生从世间出离。诸比库!只要众生对世间的味如实地不了知为味、患如实地不了知为患、出离如实地不了知为出离,诸比库!众生就不能从包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中出离、离系、解脱,以离界限之心而住。诸比库!然而,当众生对世间的味如实地了知为味、患如实地了知为患、出离如实地了知为出离时,诸比库!众生就能从包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界中出离、离系、解脱,以离界限之心而住。」第三。
4. Samaṇabrāhmaṇasuttaṃ4. 沙门婆罗门经
§107
‘‘Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te , bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti . Catutthaṃ.
「诸比库!凡任何沙门或婆罗门对世间的味如实地不了知为味、患如实地不了知为患、出离如实地不了知为出离者,诸比库!他们不是我所认可的沙门中之沙门或婆罗门中之婆罗门,而且那些具寿也不能在现法中以自己的证智作证、具足、住于沙门义或婆罗门义。诸比库!然而,凡任何沙门或婆罗门对世间的味如实地了知为味、患如实地了知为患、出离如实地了知为出离者,诸比库!他们是我所认可的沙门中之沙门或婆罗门中之婆罗门,而且那些具寿能在现法中以自己的证智作证、具足、住于沙门义与婆罗门义。」第四。
5. Ruṇṇasuttaṃ5. 哭泣经
§108
‘‘Ruṇṇamidaṃ , bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ . Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā’’ti. Pañcamaṃ.
「诸比库!在圣者之律中,歌唱是哭泣。诸比库!在圣者之律中,跳舞是疯狂。诸比库!在圣者之律中,过度地露齿大笑是幼稚。诸比库!因此在此,对歌唱应断桥,对跳舞应断桥,对你们这些以法为喜悦者,微笑仅到微笑的程度就足够了。」第五。
6. Atittisuttaṃ6. 不满足经
§109
‘‘Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī’’ti. Chaṭṭhaṃ.
「诸比库!对三种的受用没有满足。哪三种?诸比库!对睡眠的受用没有满足。诸比库!对饮用诸酒类的受用没有满足。诸比库!对行淫法的受用没有满足。诸比库!对这三种的受用没有满足。」第六。
7. Arakkhitasuttaṃ7. 不守护经
§110
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti , manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.
那时,阿那他宾地咖居士去到世尊那里;到了之后,礼敬世尊,在一旁坐下。世尊对坐在一旁的阿那他宾地咖居士这样说:「居士!当心不守护时,身业也不守护,语业也不守护,意业也不守护。对他这不守护身业者、不守护语业者、不守护意业者,身业也漏泄,语业也漏泄,意业也漏泄。对他这漏泄身业者、漏泄语业者、漏泄意业者,身业也腐败,语业也腐败,意业也腐败。对他这腐败身业者、腐败语业者、腐败意业者,死亡不善妙,死时不善妙。
‘‘Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.
「居士!譬如尖顶屋盖覆不良,屋顶也不守护,椽也不守护,墙也不守护;屋顶也漏泄,椽也漏泄,墙也漏泄;屋顶也腐败,椽也腐败,墙也腐败。
‘‘Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.
「居士,正是如此,当心不守护时,身业也不守护,语业也不守护,意业也不守护。对于身业不守护者、语业不守护者、意业不守护者,身业也漏泄,语业也漏泄,意业也漏泄。对于身业漏泄者、语业漏泄者、意业漏泄者,身业也腐败,语业也腐败,意业也腐败。对于身业腐败者、语业腐败者、意业腐败者,死亡不善妙,命终不善妙。」
‘‘Citte , gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.
「居士,当心守护时,身业也守护,语业也守护,意业也守护。对于身业守护者、语业守护者、意业守护者,身业也不漏泄,语业也不漏泄,意业也不漏泄。对于身业不漏泄者、语业不漏泄者、意业不漏泄者,身业也不腐败,语业也不腐败,意业也不腐败。对于身业不腐败者、语业不腐败者、意业不腐败者,死亡善妙,命终善妙。」
‘‘Seyyathāpi, gahapati , kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.
「居士,譬如尖顶屋善覆盖时,屋顶也守护,椽也守护,墙也守护;屋顶也不漏泄,椽也不漏泄,墙也不漏泄;屋顶也不腐败,椽也不腐败,墙也不腐败。」
Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Sattamaṃ.
「正是如此,居士,当心守护时,身业也守护,语业也守护,意业也守护。对于身业守护者、语业守护者、意业守护者,身业也不漏泄,语业也不漏泄,意业也不漏泄。对于身业不漏泄者、语业不漏泄者、意业不漏泄者,身业也不腐败,语业也不腐败,意业也不腐败。对于身业不腐败者、语业不腐败者、意业不腐败者,死亡善妙,命终善妙。」第七经。
8. Byāpannasuttaṃ8. 嗔恨经
§111
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.
世尊对坐于一旁的阿那他宾地咖居士如此说:「居士,当心嗔恨时,身业也嗔恨,语业也嗔恨,意业也嗔恨。对于身业嗔恨者、语业嗔恨者、意业嗔恨者,死亡不善妙,命终不善妙。居士,譬如尖顶屋覆盖不善时,屋顶也嗔恨,椽也嗔恨,墙也嗔恨;正是如此,居士,当心嗔恨时,身业也嗔恨,语业也嗔恨,意业也嗔恨。对于身业嗔恨者、语业嗔恨者、意业嗔恨者,死亡不善妙,命终不善妙。」
‘‘Citte , gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Aṭṭhamaṃ.
「居士,当心不嗔恨时,身业也不嗔恨,语业也不嗔恨,意业也不嗔恨。对于身业不嗔恨者、语业不嗔恨者、意业不嗔恨者,死亡善妙,命终善妙。居士,譬如尖顶屋善覆盖时,屋顶也不嗔恨,椽也不嗔恨,墙也不嗔恨;正是如此,居士,当心不嗔恨时,身业也不嗔恨,语业也不嗔恨,意业也不嗔恨。对于身业不嗔恨者……乃至……意业不嗔恨者,死亡善妙,命终善妙。」第八经。
9. Paṭhamanidānasuttaṃ9. 第一因缘经
§112
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
「诸比库,这三种是诸业集起的因。哪三种?贪是诸业集起的因,嗔是诸业集起的因,痴是诸业集起的因。诸比库,凡由贪所作的业、贪生的、以贪为因的、从贪集起的,那业是不善的,那业是有罪的,那业是苦果报的,那业导向业的集起,那业不导向业的灭尽。诸比库,凡由嗔所作的业、嗔生的、以嗔为因的、从嗔集起的,那业是不善的,那业是有罪的,那业是苦果报的,那业导向业的集起,那业不导向业的灭尽。诸比库,凡由痴所作的业、痴生的、以痴为因的、从痴集起的,那业是不善的,那业是有罪的,那业是苦果报的,那业导向业的集起,那业不导向业的灭尽。诸比库,这三种是诸业集起的因。」
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.
「诸比库,这三种是诸业集起的因。哪三种?无贪是诸业集起的因,无嗔是诸业集起的因,无痴是诸业集起的因。诸比库,凡由无贪所作的业、无贪生的、以无贪为因的、从无贪集起的,那业是善的,那业是无罪的,那业是乐果报的,那业导向业的灭尽,那业不导向业的集起。诸比库,凡由无嗔所作的业、无嗔生的、以无嗔为因的、从无嗔集起的,那业是善的,那业是无罪的,那业是乐果报的,那业导向业的灭尽,那业不导向业的集起。诸比库,凡由无痴所作的业、无痴生的、以无痴为因的、从无痴集起的,那业是善的,那业是无罪的,那业是乐果报的,那业导向业的灭尽,那业不导向业的集起。诸比库,这三种是诸业集起的因。」第九经。
10. Dutiyanidānasuttaṃ10. 第二因缘经
§113
‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
「诸比库!这三种是诸业集起的因。哪三种?诸比库!缘于过去的欲贪住处之诸法,欲生起;诸比库!缘于未来的欲贪住处之诸法,欲生起;诸比库!缘于现在的欲贪住处之诸法,欲生起。诸比库!如何缘于过去的欲贪住处之诸法,欲生起?诸比库!缘于过去的欲贪住处之诸法,以心反复寻、反复伺。当他缘于过去的欲贪住处之诸法,以心反复寻、反复伺时,欲生起。欲生起者,被那些法所系缚。诸比库!我说这是结,即心的有贪。诸比库!如此,缘于过去的欲贪住处之诸法,欲生起。」
‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
「诸比库!如何缘于未来的欲贪住处之诸法,欲生起?诸比库!缘于未来的欲贪住处之诸法,以心反复寻、反复伺。当他缘于未来的欲贪住处之诸法,以心反复寻、反复伺时,欲生起。欲生起者,被那些法所系缚。诸比库!我说这是结,即心的有贪。诸比库!如此,缘于未来的欲贪住处之诸法,欲生起。」
‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
「诸比库!如何缘于现在的欲贪住处之诸法,欲生起?诸比库!缘于现在的欲贪住处之诸法,以心反复寻、反复伺。当他缘于现在的欲贪住处之诸法,以心反复寻、反复伺时,欲生起。欲生起者,被那些法所系缚。诸比库!我说这是结,即心的有贪。诸比库!如此,缘于现在的欲贪住处之诸法,欲生起。诸比库!这三种是诸业集起的因。」
‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
「诸比库!这三种是诸业集起的因。哪三种?诸比库!缘于过去的欲贪住处之诸法,欲不生起;诸比库!缘于未来的欲贪住处之诸法,欲不生起;诸比库!缘于现在的欲贪住处之诸法,欲不生起。诸比库!如何缘于过去的欲贪住处之诸法,欲不生起?诸比库!他了知过去的欲贪住处之诸法的未来果报。了知未来果报后,他从那转离。从那转离后,以心洞察,以慧超越而见。诸比库!如此,缘于过去的欲贪住处之诸法,欲不生起。」
‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
「诸比库!如何缘于未来的欲贪住处之诸法,欲不生起?诸比库!他了知未来的欲贪住处之诸法的未来果报。了知未来果报后,他从那转离。从那转离后,以心洞察,以慧超越而见。诸比库!如此,缘于未来的欲贪住处之诸法,欲不生起。」
‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Dasamaṃ.
「诸比库!如何缘于现在的欲贪住处之诸法,欲不生起?诸比库!他了知现在的欲贪住处之诸法的未来果报,了知未来果报后,他从那转离,从那转离后,以心洞察,以慧超越而见。诸比库!如此,缘于现在的欲贪住处之诸法,欲不生起。诸比库!这三种是诸业集起的因。」第十经。
Sambodhavaggo paṭhamo. · 正觉品第一
Tassuddānaṃ –
其摄颂──
Pubbeva duve assādā, samaṇo ruṇṇapañcamaṃ;
先前、二味、沙门、哭泣为第五;
Atitti dve ca vuttāni, nidānāni apare duveti.
已说无厌足二种,另外二种为因。