(18) 3. Sañcetaniyavaggo(18) 3. 思集
(18) 3. Sañcetaniyavaggo(18) 3. 思集
1. Cetanāsuttaṃ1. 思经
§171
‘‘Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.
「诸比库!当有身时,以身思为因,内在的苦乐生起。诸比库!当有语时,以语思为因,内在的苦乐生起。诸比库!当有意时,以意思为因,内在的苦乐生起,以无明为缘。
‘‘Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
「诸比库!或者他自己造作那身行,以那个为缘,那内在的苦乐生起。诸比库!或者他人为他造作那身行,以那个为缘,那内在的苦乐生起。诸比库!或者他以正知造作那身行,以那个为缘,那内在的苦乐生起。诸比库!或者他以非正知造作那身行,以那个为缘,那内在的苦乐生起。
‘‘Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave , vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
「诸比库!或者他自己造作那语行,以那个为缘,那内在的苦乐生起;诸比库!或者他人为他造作那语行,以那个为缘,那内在的苦乐生起;诸比库!或者他以正知造作那语行,以那个为缘,那内在的苦乐生起;诸比库!或者他以非正知造作那语行,以那个为缘,那内在的苦乐生起。
‘‘Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
「诸比库!或者他自己造作那意行,以那个为缘,那内在的苦乐生起;诸比库!或者他人为他造作那意行,以那个为缘,那内在的苦乐生起;诸比库!或者他以正知造作那意行,以那个为缘,那内在的苦乐生起;诸比库!或者他以非正知造作那意行,以那个为缘,那内在的苦乐生起。
‘‘Imesu , bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, khettaṃ taṃ na hoti…pe… vatthuṃ taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkha’’nti.
「诸比库!在这些法中,无明已遍随,但由于无明的无余离贪、灭,那个身不存在,以那个为缘,那内在的苦乐生起;那个语不存在,以那个为缘,那内在的苦乐生起;那个意不存在,以那个为缘,那内在的苦乐生起;那个田不存在……那个事不存在……那个处不存在……那个所依不存在,以那个为缘,那内在的苦乐生起。」
‘‘Cattārome, bhikkhave, attabhāvapaṭilābhā. Katame cattāro? Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā’’ti.
「诸比库!有这四种个体获得。哪四种?诸比库!有个体获得,在那个体获得中,自思起作用,非他思。诸比库!有个体获得,在那个体获得中,他思起作用,非自思。诸比库!有个体获得,在那个体获得中,自思起作用,他思也起作用。诸比库!有个体获得,在那个体获得中,既非自思起作用,也非他思。诸比库!这些是四种个体获得。」
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi – ‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’’’ti? ‘‘Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā’’ti.
如是说已,具寿沙利子对世尊如是说:「尊者!对于世尊简略所说的,我如此详细了知其义:『尊者!在那里,那个体获得,在那个体获得中,自思起作用,非他思,以自思为因,那些有情从那身死去。尊者!在那里,那个体获得,在那个体获得中,他思起作用,非自思,以他思为因,那些有情从那身死去。尊者!在那里,那个体获得,在那个体获得中,自思起作用,他思也起作用,以自思和他思为因,那些有情从那身死去。尊者!在那里,那个体获得,在那个体获得中,既非自思起作用,也非他思,应以那个见哪些天人?』」「沙利子!应以那个见往生非想非非想处的天人。」
‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ? Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti? ‘‘Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto āgāmī hoti āgantā itthattaṃ.
「尊者!什么因、什么缘,由此这里某些有情从那身死后成为还来者、来到此处者?尊者!又什么因、什么缘,由此这里某些有情从那身死后成为不还者、不来到此处者?」「沙利子!这里,某人的下分结未断,他在现法中证入非想非非想处而住。他享受那个,喜欢那个,由那个而得满足;住立于那里,倾向于那个,多住于那个,不退失,命终时,往生于非想非非想处的天人同伴中。他从那里死后,成为还来者、来到此处者。」
‘‘Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto anāgāmī hoti anāgantā itthattaṃ.
「再者,沙利子,某人的下分结已被舍断,他于现法证得非想非非想处而住。他享受它,喜欢它,依它而得满足;住立于此,倾向于此,多住于此,不退失而命终,他投生到非想非非想处天众的同伴中。他从那里死后,成为不还者,不再来此状态。
‘‘Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti. Paṭhamaṃ.
「沙利子,这是因,这是缘,为何在此有些众生从那身死后,是还来者,会再来此状态。而这,沙利子,是因,这是缘,为何在此有些众生从那身死后,是不还者,不再来此状态。」第一。
2. Vibhattisuttaṃ2. 分别经
§172
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
于此,具寿沙利子召唤诸比库:「贤友们,诸比库。」「贤友。」那些比库回答具寿沙利子。具寿沙利子说此:
‘‘Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
「贤友们,我在半月受具足后,已现证义无碍解,就意义与文句。我以种种方式告知它、教导它、施设它、建立它、开显它、分别论它、阐明它。若有人有疑惑或犹豫,请以问题问我。我以解答当面而非导师,他是我们诸法的善巧者。
‘‘Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
「贤友们,我在半月受具足后,已现证法无碍解,就意义与文句。我以种种方式告知它、教导它、施设它、建立它、开显它、分别论它、阐明它。若有人有疑惑或犹豫,请以问题问我。我以解答当面而非导师,他是我们诸法的善巧者。
‘‘Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
「贤友们,我在半月受具足后,已现证词无碍解,就意义与文句。我以种种方式告知它、教导它、施设它、建立它、开显它、分别论它、阐明它。若有人有疑惑或犹豫,请以问题问我。我以解答当面而非导师,他是我们诸法的善巧者。
‘‘Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo’’ti. Dutiyaṃ.
「贤友们,我在半月受具足后,已现证辩无碍解,就意义与文句。我以种种方式告知它、教导它、施设它、建立它、开显它、分别论它、阐明它。若有人有疑惑或犹豫,请以问题问我。我以解答当面而非导师,他是我们诸法的善巧者。」第二。
3. Mahākoṭṭhikasuttaṃ3. 玛哈果提德经
§173
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –
那时,具寿马哈果德喀前往具寿沙利子处;抵达后,与具寿沙利子互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的具寿马哈果德喀对具寿沙利子说此:
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,有其他的什么吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ , āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,没有其他的什么吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,既有又没有其他的什么吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,既非有也非没有其他的什么吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?
「贤友,当被问『六触处的无余离贪灭,有其他某些吗?』时,你说『贤友,不要这样说』。当被问『贤友,六触处的无余离贪灭,没有其他某些吗?』时,你说『贤友,不要这样说』。当被问『贤友,六触处的无余离贪灭,既有也没有其他某些吗?』时,你说『贤友,不要这样说』。当被问『贤友,六触处的无余离贪灭,既非有也非没有其他某些吗?』时,你说『贤友,不要这样说』。那么,贤友,这所说的义理应如何看待呢?」
‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Tatiyaṃ.
「贤友,说『六触处的无余离贪灭,有其他某些』,这是对无戏论作戏论。说『六触处的无余离贪灭,没有其他某些』,这是对无戏论作戏论。说『六触处的无余离贪灭,既有也没有其他某些』,这是对无戏论作戏论。说『六触处的无余离贪灭,既非有也非没有其他某些』,这是对无戏论作戏论。贤友,六触处的行境有多远,戏论的行境就有多远;戏论的行境有多远,六触处的行境就有多远。贤友,六触处的无余离贪灭,即是戏论的灭、戏论的止息。」第三经。
4. Ānandasuttaṃ4. 阿难经
§174
Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca –
那时,具寿阿难前往具寿马哈果提答之处;抵达后,与具寿马哈果提答互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的具寿阿难对具寿马哈果提答这样说——
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,有其他某些吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,没有其他某些吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?
「贤友,六触处的无余离贪灭,既有也没有其他某些吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?
「贤友,由于六触处的无余离贪灭,既不存在也不不存在任何其他事物吗?」
‘‘Mā hevaṃ, āvuso’’.
「贤友,不要这样说。」
‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi . Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?
「『贤友,由于六触处的无余离贪灭,存在任何其他事物』,如此被问时,你说『贤友,不要这样说』。『贤友,由于六触处的无余离贪灭,不存在任何其他事物』,如此被问时,你说『贤友,不要这样说』。『贤友,由于六触处的无余离贪灭,既存在也不存在任何其他事物』,如此被问时,你说『贤友,不要这样说』。『贤友,由于六触处的无余离贪灭,既不存在也不不存在任何其他事物』,如此被问时,你说『贤友,不要这样说』。那么,贤友,应当如何看待这所说的意义呢?」
‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati . Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Catutthaṃ.
「『贤友,由于六触处的无余离贪灭,存在任何其他事物』,如此说者,对无戏论作戏论。『贤友,由于六触处的无余离贪灭,不存在任何其他事物』,如此说者,对无戏论作戏论。『贤友,由于六触处的无余离贪灭,既存在也不存在任何其他事物』,如此说者,对无戏论作戏论。『贤友,由于六触处的无余离贪灭,既不存在也不不存在任何其他事物』,如此说者,对无戏论作戏论。贤友,六触处的行境有多远,戏论的行境就有多远。戏论的行境有多远,六触处的行境就有多远。贤友,由于六触处的无余离贪灭,即戏论灭、戏论止息。」第四经。
5. Upavāṇasuttaṃ5. 伍巴瓦那经
§175
Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca –
那时,具寿伍巴瓦那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、值得忆念的交谈后,在一旁坐下。在一旁坐下的具寿伍巴瓦那对具寿沙利子这样说——
‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’’ti?
「贤友沙利子,明是什么的终结者呢?」
‘‘No hidaṃ, āvuso’’.
「贤友,不是这样。」
‘‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’’ti?
「然而,具寿沙利子,以行而成为终结者吗?」
‘‘No hidaṃ, āvuso’’.
「不,具寿。」
‘‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’’ti?
「然而,具寿沙利子,以明行而成为终结者吗?」
‘‘No hidaṃ, āvuso’’.
「不,具寿。」
‘‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’’ti?
「然而,具寿沙利子,离明行而成为终结者吗?」
‘‘No hidaṃ, āvuso’’.
「不,具寿。」
‘‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, antakaro hotī’’ti?
「具寿沙利子,『以明而成为终结者吗?』如此被问时,你说『不,具寿』。『然而,具寿沙利子,以行而成为终结者吗?』如此被问时,你说『不,具寿』。『然而,具寿沙利子,以明行而成为终结者吗?』如此被问时,你说『不,具寿』。『然而,具寿沙利子,离明行而成为终结者吗?』如此被问时,你说『不,具寿』。具寿,那么如何成为终结者呢?」
‘‘Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena. Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati. Caraṇasampanno yathābhūtaṃ jānāti passati. Yathābhūtaṃ jānaṃ passaṃ antakaro hotī’’ti. Pañcamaṃ.
「具寿,如果以明而成为终结者,则有取者将成为终结者。具寿,如果以行而成为终结者,则有取者将成为终结者。具寿,如果以明行而成为终结者,则有取者将成为终结者。具寿,如果离明行而成为终结者,则凡夫将成为终结者。具寿,因为凡夫离明行。具寿,行不圆满者不如实知、不见。行圆满者如实知、见。如实知、见者成为终结者。」第五经
6. Āyācanasuttaṃ6. 请求经
§176
‘‘Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti . Esā, bhikkhave , tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.
「诸比库,有信的比库应当如此正确地祈愿:『愿我成为如沙利子与摩嘎剌那那样的人。』诸比库,这是我的比库弟子们的标准,这是量度,即沙利子与摩嘎剌那。
‘‘Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.
「诸比库,有信的比库尼应当如此正确地祈愿:『愿我成为如克玛比库尼与乌巴喇瓦那那样的人。』诸比库,这是我的比库尼弟子们的标准,这是量度,即克玛比库尼与乌巴喇瓦那。
‘‘Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.
「诸比库,有信的近事男应当如此正确地祈愿:『愿我成为如居士吉答与阿喇瓦咖的哈塔咖那样的人。』诸比库,这是我的近事男弟子们的标准,这是量度,即居士吉答与阿喇瓦咖的哈塔咖。
‘‘Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti. Chaṭṭhaṃ.
「诸比库,有信的近事女应当如此正确地祈愿:『愿我成为如近事女库朱塔拉与韦卢甘答吉亚的难达之母那样的人。』诸比库,这是我的近事女弟子们的标准,这是量度,即近事女库朱塔拉与韦卢甘答吉亚的难达之母。」第六经。
7. Rāhulasuttaṃ7. 拉胡喇经
§177
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –
那时,具寿拉胡喇前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。世尊对坐在一旁的具寿拉胡喇如此说:
‘‘Yā ca, rāhula , ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.
「拉胡喇,凡内在的地界与外在的地界,这只是地界。应当以正慧如实见此为:『这不是我的,我不是这个,这不是我的我。』以正慧如实见此后,他厌离地界,使心从地界离染。
‘‘Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu , āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
「拉胡喇,凡内在的水界与外在的水界,这只是水界。应当以正慧如实见此为:『这不是我的,我不是这个,这不是我的我。』以正慧如实见此后,他厌离水界,使心从水界离染。
‘‘Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
「拉胡喇,凡内在的火界与外在的火界,这只是火界。应当以正慧如实见此为:『这不是我的,我不是这个,这不是我的我。』以正慧如实见此后,他厌离火界,使心从火界离染。
‘‘Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.
「拉胡喇,凡内在的风界与外在的风界,这只是风界。应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。以正慧如实见此后,他厌离风界,使心离染于风界。」
‘‘Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti. Sattamaṃ.
「拉胡喇,当比库于此四界不随观我或我所时,拉胡喇,此称为比库已断渴爱,已解结缚,以正确地现观慢而作苦的终结。」第七经。
8. Jambālīsuttaṃ8. 占巴离经
§178
‘‘Cattārome , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ , bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi ; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.
「诸比库,此四种补特伽罗存在、出现于世间。哪四种?诸比库,这里,比库证得某种寂静的心解脱而住。他作意有身灭。当他作意有身灭时,其心于有身灭不跃进、须跋信、不住立、不胜解。诸比库,对于如此的比库,有身灭不可期待。诸比库,譬如男子以涂胶的手抓取树枝,他的手会黏着、会抓住、会被缚;同样地,诸比库,比库证得某种寂静的心解脱而住。他作意有身灭。当他作意有身灭时,其心于有身灭不跃进、须跋信、不住立、不胜解。诸比库,对于如此的比库,有身灭不可期待。」
‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti . Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.
「然而,诸比库,这里,比库证得某种寂静的心解脱而住。他作意有身灭。当他作意有身灭时,其心于有身灭跃进、净信、住立、胜解。诸比库,对于如此的比库,有身灭可期待。诸比库,譬如男子以清净的手抓取树枝,他的手既不会黏着、不会抓住、不会被缚;同样地,诸比库,比库证得某种寂静的心解脱而住。他作意有身灭。当他作意有身灭时,其心于有身灭跃进、净信、住立、胜解。诸比库,对于如此的比库,有身灭可期待。」
‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.
「然而,诸比库,这里,比库证得某种寂静的心解脱而住。他作意无明的破除。当他作意无明的破除时,其心于无明的破除不跃进、须跋信、不住立、不胜解。诸比库,对于如此的比库,无明的破除不可期待。诸比库,譬如多年的老瓠瓜。男子若堵塞其入口,打开其出口,而天又不正确地降雨。诸比库,如此,那瓠瓜的腐烂破裂不可期待。同样地,诸比库,比库证得某种寂静的心解脱而住。他作意无明的破除。当他作意无明的破除时,其心于无明的破除不跃进、须跋信、不住立、不胜解。诸比库,对于如此的比库,无明的破除不可期待。」
‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho . Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.
「然而,诸比库,这里,比库证得某种寂静的心解脱而住。他作意无明的破除。当他作意无明的破除时,其心于无明的破除跃进、净信、住立、胜解。诸比库,对于如此的比库,无明的破除可期待。诸比库,譬如多年的老瓠瓜。男子若打开其入口,堵塞其出口,而天又正确地降雨。诸比库,如此,那瓠瓜的腐烂破裂可期待。同样地,诸比库,比库证得某种寂静的心解脱而住。他作意无明的破除。当他作意无明的破除时,其心于无明的破除跃进、净信、住立、胜解。诸比库,对于如此的比库,无明的破除可期待。诸比库,此四种补特伽罗存在、出现于世间。」第八经。
9. Nibbānasuttaṃ9. 涅槃经
§179
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ko nu kho, āvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti?
那时,具寿阿难往诣具寿沙利子处;抵达后,与具寿沙利子互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下后,具寿阿难对具寿沙利子这样说:「贤友沙利子,什么因、什么缘,使得这里某些有情于现法不般涅槃?」
‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti.
「贤友阿难,这里,有情不如实了知『这些是退分想』,不如实了知『这些是住分想』,不如实了知『这些是胜进分想』,不如实了知『这些是抉择分想』。贤友阿难,这是因、这是缘,使得这里某些有情于现法不般涅槃。」
‘‘Ko panāvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Navamaṃ.
「贤友沙利子,什么是因、什么是缘,由此某些有情于现法般涅槃?」「贤友阿难,于此,有情如实了知『这些是退分想』,如实了知『这些是住分想』,如实了知『这些是胜分想』,如实了知『这些是抉择分想』。贤友阿难,这是因、这是缘,由此某些有情于现法般涅槃。」第九。
10. Mahāpadesasuttaṃ10. 大教示经
§180
Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye . Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha , sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
一时,世尊住在博嘎那嘎拉的阿难塔庙。于此,世尊呼唤诸比库:「诸比库。」「尊者。」彼诸比库回答世尊。世尊如此说:「诸比库,我将教导四大教法,你们谛听,善作意,我将说。」「是的,尊者。」彼诸比库回答世尊。世尊如此说:
‘‘Katame, bhikkhave, cattāro mahāpadesā? Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni , vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno duggahita’nti. Iti hetaṃ , bhikkhave, chaḍḍeyyātha.
「诸比库,什么是四大教法?诸比库,于此,比库如此说:『贤友,我从世尊面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既不与经相合也不与律相照,应得出结论:『确实,这既不是彼世尊、阿拉汉、正等正觉者的言语;而且这位比库误受了。』诸比库,如此,你们应舍弃它。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni . Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno suggahita’nti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.
「诸比库,然而于此,比库如此说:『贤友,我从世尊面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既与经相合也与律相照,应得出结论:『确实,这是彼世尊、阿拉汉、正等正觉者的言语;而且这位比库善受了。』诸比库,你们应受持这第一大教法。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa ; tassa ca saṅghassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
「诸比库,然而于此,比库如此说:『在名为某某的住处,僧团住在那里,有长老、有巴摩卡。我从那个僧团面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既不与经相合也不与律相照,应得出结论:『确实,这既不是彼世尊、阿拉汉、正等正觉者的言语;而且那个僧团误受了。』诸比库,如此,你们应舍弃它。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca saṅghassa suggahita’nti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.
「诸比库,然而于此,比库如此说:『在名为某某的住处,僧团住在那里,有长老、有巴摩卡。我从那个僧团面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既与经相合也与律相照,应得出结论:『确实,这是彼世尊、阿拉汉、正等正觉者的言语;而且那个僧团善受了。』诸比库,你们应受持这第二大教法。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave , bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
「诸比库,然而于此,比库如此说:『在名为某某的住处,众多长老比库住在那里,多闻、通晓传承、持法者、持律者、持三十二相者。我从那些长老面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既不与经相合也不与律相照,应得出结论:『确实,这既不是彼世尊、阿拉汉、正等正觉者的言语;而且那些长老误受了。』诸比库,如此,你们应舍弃它。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave , bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ suggahita’nti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
「诸比库,然而于此,比库如此说:『在名为某某的住处,众多长老比库住在那里,多闻、通晓传承、持法者、持律者、持三十二相者。我从那些长老面前听闻、面前领受——这是法,这是律,这是导师的教导。』诸比库,对于那位比库所说的,既不应欢喜也不应反对。不欢喜、不反对之后,应善加学习那些文句,应使之与经相合,应使之与律相照。若使之与经相合、与律相照时,既与经相合也与律相照,应得出结论:『确实,这是彼世尊、阿拉汉、正等正觉者的言语;而且那些长老善受了。』诸比库,你们应受持这第三大教法。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
「诸比库,于此,若比库如此说——『在名为某某的住处,有一位长老比库住,多闻、通晓传承、持法、持律、持三十二相。我从那位长老面前听闻、面前领受——这是法,这是律,这是导师的教诫。』诸比库,对那位比库所说的,既不应欢喜,也不应排斥。不欢喜、不排斥后,应善加学习那些文句,应使之与经相对照,应使之与律相对照。若使之与经相对照、与律相对照时,既不与经相符,也不与律相符,应在此得出结论——『确实,这既非彼世尊、阿拉汉、正等正觉者之语;那位长老误受了。』诸比库,如此,你们应舍弃它。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa suggahita’nti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadesā’’ti. Dasamaṃ.
「诸比库,于此,若比库如此说——『在名为某某的住处,有一位长老比库住,多闻、通晓传承、持法、持律、持三十二相。我从那位长老面前听闻、面前领受——这是法,这是律,这是导师的教诫。』诸比库,对那位比库所说的,既不应欢喜,也不应排斥。不欢喜、不排斥后,应善加学习那些文句,应使之与经相对照,应使之与律相对照。若使之与经相对照、与律相对照时,既与经相符,也与律相符,应在此得出结论——『确实,这是彼世尊、阿拉汉、正等正觉者之语;那位长老善受了。』诸比库,你们应受持这第四大教法。诸比库,这些是四大教法。」第十经。
Sañcetaniyavaggo tatiyo. · 思集第三
Tassuddānaṃ –
其摄颂——
Cetanā vibhatti koṭṭhiko, ānando upavāṇapañcamaṃ;
思、分别论、拘絺罗、阿难、伍巴瓦那为第五;
Āyācana-rāhula-jambālī, nibbānaṃ mahāpadesenāti.
请求、拉胡喇、詹跋离、涅槃、大教法。