1. Sambodhivaggo1. 正觉品

75 段 · CSCD 巴利原典

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

Aṅguttaranikāyo · 增支部

Navakanipātapāḷi · 九集部

1. Paṭhamapaṇṇāsakaṃ

1. 第一个五十

1. Sambodhivaggo1. 正觉品

1. Sambodhisuttaṃ1. 正觉经

§1

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi –

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库——

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ , āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī’’ti.

「诸比库,如果其他外道游方者如此问:『朋友们,诸觉支分法修习的近因是什么?』如此被问时,诸比库,你们应如何回答那些其他外道游方者?」「尊者,我们的诸法以世尊为根本……(中略)……诸比库听闻世尊之后将受持。」

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

「那么,诸比库,你们听!你们要如理作意,我将说。」「是的,尊者。」那些比库回答世尊。世尊说此——

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’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:『朋友们,诸觉支分法修习的近因是什么?』如此被问时,诸比库,你们应如此回答那些其他外道游方者——

‘‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko . Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya.

『朋友们,在此,比库是善友、善伴、善同伴。朋友们,这是诸觉支分法修习的第一近因。

‘‘Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.

『再者,朋友们,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。朋友们,这是诸觉支分法修习的第二近因。

‘‘Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya.

『再者,朋友们,比库对于那些削减烦恼、适合于心开展的言论,即:少欲论、知足论、远离论、不杂住论、发起精进论、戒论、分别论、慧论、解脱论、解脱智见论,对如此种类的言论,他是随意获得者、无困难获得者、无艰难获得者。朋友们,这是诸觉支分法修习的第三近因。

‘‘Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya.

「复次,诸具寿,比库精进而住,为了断除不善法、为了具足善法,有力、坚固精勤,于诸善法不舍其轭。诸具寿,这是修习诸觉支分法的第四近依。

‘‘Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya’’.

「复次,诸具寿,比库有慧,具足通达生灭的慧,具足圣者的、洞察的、正导至苦尽的慧。诸具寿,这是修习诸觉支分法的第五近依。」

‘‘Kalyāṇamittassetaṃ , bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

「诸比库,具善友、具善伴、具善同行的比库,应当期待这个——他将成为持戒者,将以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

「诸比库,具善友、具善伴、具善同行的比库,应当期待这个——他将随意获得、不难获得、不费力获得这样的言说,即:削减烦恼的、适合于心开显的言说,即:少欲之说、知足之说、远离之说、不杂居之说、发起精进之说、戒之说、定之说、慧之说、解脱之说、解脱智见之说。

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

「诸比库,具善友、具善伴、具善同行的比库,应当期待这个——他将精进而住,为了断除不善法、为了具足善法,有力、坚固精勤,于诸善法不舍其轭。

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

「诸比库,具善友、具善伴、具善同行的比库,应当期待这个——他将有慧,具足通达生灭的慧,具足圣者的、洞察的、正导至苦尽的慧。

‘‘Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna’’nti . Paṭhamaṃ.

「诸比库,而且,那位比库依止于这五法,应当更进一步修习四法——应当修习须跋以断除贪,应当修习慈以断除嗔恨,应当修习入出息念以断除寻,应当修习无常想以根除我慢。诸比库,具无常想者,无我想得以确立。具无我想者,于现法中达到我慢的根除,达到涅槃。」第一经。

2. Nissayasuttaṃ2. 依止经

§2

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘nissayasampanno nissayasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī’’ti? ‘‘Saddhaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti. Hiriṃ ce, bhikkhu, bhikkhu nissāya…pe… ottappaṃ ce, bhikkhu, bhikkhu nissāya…pe… vīriyaṃ ce, bhikkhu, bhikkhu nissāya…pe… paññaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti . Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ’’.

时,有一位比库来到世尊处;来到后,向世尊……(中略)……坐于一边的那位比库对世尊如是说:「大德,所谓『具足依止、具足依止』。大德,比库在何种程度上是具足依止者呢?」「比库,若比库依止于信而断除不善、修习善,那不善对他来说就是已断除的。比库,若比库依止于惭……(中略)……若比库依止于愧……(中略)……若比库依止于精进……(中略)……若比库依止于慧而断除不善、修习善,那不善对他来说就是已断除的。那比库的不善是已断除的、善断除的,即以圣慧见而断除的。」

‘‘Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā. Katame cattāro? Idha, bhikkhu, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī’’ti. Dutiyaṃ.

「那么,比库!比库依止于这五法后,应当修习四种依止。哪四种?比库!在此,比库经思量后亲近,经思量后忍受,经思量后回避,经思量后除去。比库!如此,比库成为具足依止者。」第二经。

3. Meghiyasuttaṃ3. 美基亚经

§3

Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitu’’nti. ‘‘Yassa dāni tvaṃ, meghiya, kālaṃ maññasī’’ti.

一时,世尊住在查利咖的查利咖山。尔时,具寿美基亚是世尊的侍者。那时,具寿美基亚前往世尊处;抵达后,礼敬世尊,站立于一旁。站立于一旁的具寿美基亚对世尊如此说:「尊者!我想进入詹都村托钵。」「美基亚!你现在认为是时候就去吧。」

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – ‘‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’’ti.

那时,具寿美基亚在上午时分穿好衣,拿着钵与衣,进入詹都村托钵。在詹都村托钵后,食后从钵食返回,前往克米咖喇河岸。具寿美基亚在克米咖喇河岸经行、往返时,看见一片令人喜悦、可爱的芒果林。看见后,他如此想:「这片芒果林确实令人喜悦、可爱,这确实足够善男子想要精勤者精勤。如果世尊允许我,我应当来这片芒果林精勤。」

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Āgamehi tāva, meghiya ! Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī’’ti .

那时,具寿美基亚前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿美基亚对世尊如此说:「尊者!在此,我在上午时分穿好衣,拿着钵与衣,进入詹都村托钵。在詹都村托钵后,食后从钵食返回,前往克米咖喇河岸。尊者!我在克米咖喇河岸经行、往返时,看见一片令人喜悦、可爱的芒果林。看见后,我如此想:『这片芒果林确实令人喜悦、可爱。这确实足够善男子想要精勤者精勤。如果世尊允许我,我应当来这片芒果林精勤。』如果世尊允许我,我应当前往那片芒果林精勤。」「美基亚!你且等一下!我现在独自一人,直到另外有其他比库来。」

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī’’ti.

具寿美基亚第二次对世尊如此说:「尊者!世尊没有任何更应作的,对已作的没有增益。尊者!但我有更应作的,对已作的有增益。如果世尊允许我,我应当前往那片芒果林精勤。」「美基亚!你且等一下,我现在独自一人,直到另外有其他比库来。」

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī’’ti.

具寿美基亚第三次对世尊如此说:「尊者!世尊没有任何更应作的,对已作的没有增益。尊者!但我有更应作的,对已作的有增益。如果世尊允许我,我应当前往那片芒果林精勤。」「美基亚!说『精勤』时,我们能说什么呢?美基亚!你现在认为是时候就去吧。」

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā’’ti.

那时,具寿美基亚从座起立,礼敬世尊,作右绕后,前往那片芒果林;抵达后,进入那片芒果林,在某棵树下坐下日间住。那时,具寿美基亚住在那片芒果林时,大多生起三种恶不善寻,即:欲寻、嗔寻、害寻。那时,具寿美基亚如此想:「实在不可思议啊,先生!实在未曾有啊,先生!我们确实以信从在家出家成为非家,然而却被这三种恶不善寻所侵袭——欲寻、嗔寻、害寻。」

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

那时,具寿美基亚前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿美基亚对世尊如此说:

‘‘Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti’’’.

「尊者,我住在那芒果林时,多数时候三种恶不善寻生起,即:欲寻、嗔恨寻、加害寻。尊者,我生起这样的想法:'实在稀有啊,先生!实在未曾有啊,先生!我们确实以信从家出家成为非家,然而却被这三种恶不善寻所缠缚——欲寻、嗔恨寻、加害寻。'」

‘‘Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.

「美极亚,对于未成熟的心解脱,有五法导向成熟。哪五种?美极亚,于此,比库是善友、善伴、善同伴。美极亚,对于未成熟的心解脱,这是第非法品导向成熟。

‘‘Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.

「再者,美极亚,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习诸学处。美极亚,对于未成熟的心解脱,这是第二法导向成熟。

‘‘Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.

「再者,美极亚,凡是削减烦恼、适合开发心的言论,即:少欲论、知足论、远离论、不杂住论、发起精进论、戒论、分别论、慧论、解脱论、解脱智见论,他随意获得这样的言论,无困难地获得,无艰难地获得。美极亚,对于未成熟的心解脱,这是第三法导向成熟。

‘‘Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.

「再者,美极亚,比库发起精进而住,为了断除不善法,为了具足善法,有力、坚固勤奋,于诸善法不舍弃责任。美极亚,对于未成熟的心解脱,这是第四法导向成熟。

‘‘Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.

「再者,美极亚,比库具慧,具足通达生灭的慧,圣者的、洞察的、正导向苦尽的慧。美极亚,对于未成熟的心解脱,这是第五法导向成熟。

‘‘Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘sīlavā bhavissati…pe. … samādāya sikkhissati sikkhāpadesu’’’.

「美极亚,对于善友、善伴、善同伴的比库,应当期待:'他将具戒……(中略)……受持学习诸学处。'

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’’’.

「美极亚,对于善友、善伴、善同伴的比库,应当期待:'凡是削减烦恼、适合开发心的言论,即:少欲论……(中略)……解脱智见论,他将随意获得这样的言论,无困难地获得,无艰难地获得。'

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu dhammesu’’’.

「美嘎亚,对于具有善友、善伴、善同伴的比库,应该期待:'他将住于已发精进……于诸善法不舍弃责任。'

‘‘Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘paññavā bhavissati…pe… sammādukkhakkhayagāminiyā’’’.

「美嘎亚,对于具有善友、善伴、善同伴的比库,应该期待:'他将有慧……导向正确灭苦的。'

‘‘Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna’’nti. Tatiyaṃ.

「美嘎亚,那位比库安立于这五法后,应进一步修习四法——应修习须跋以舍断贪,应修习慈以舍断嗔恨,应修习入出息念以断除寻,应修习无常想以根除我慢。美嘎亚,具无常想者,无我想得以确立。具无我想者,于现法中达到我慢的根除,达到涅槃。」第三经。

4. Nandakasuttaṃ4. 难德咖经

§4

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.

一时,世尊住在沙瓦提城揭德林给孤独园。尔时,具寿难陀咖在讲堂以法谈教示、劝导、鼓励、使诸比库欢喜。时,世尊于傍晚时从独坐中起,前往讲堂;抵达后,站在门外的门廊,等待谈话结束。时,世尊知道谈话已结束,便咳嗽并敲门闩。那些比库为世尊开门。

Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca – ‘‘dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā’’ti.

时,世尊进入讲堂后,坐于所设之座。坐已,世尊对具寿难陀咖如是说:「难陀咖,你对诸比库所说的这法谈确实很长。当我站在门外的门廊等待谈话结束时,我的背都疲累了。」

Evaṃ vutte āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca – ‘‘na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi ( ) no nappaṭibhāseyyā’’ti.

如是说已,具寿难陀咖现出羞愧之色,对世尊如是说:「尊者,我们不知道'世尊站在门外的门廊'。尊者,如果我们知道'世尊站在门外的门廊',我们连这么多也不会说。」

Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca – ‘‘sādhu, sādhu, nandaka! Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo. Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

时,世尊知道具寿难陀咖现出羞愧之色后,对具寿难陀咖如是说:「善哉,善哉,难陀咖!难陀咖,这对你们这些以信从家出家成为非家的善男子是适当的,即你们应以法谈聚坐。难陀咖,你们聚集时,应做二事:或法谈,或圣者的沉默。难陀咖,比库有信,但不具戒。如此,他在那方面不圆满。因此,应圆满那方面:'我如何既有信又具戒?'难陀咖,当比库既有信又具戒时,如此,他在那方面圆满。

‘‘Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.

「难陀咖,比库有信、具戒,但不获得内心的心定。如此,他在那方面不圆满。因此,应圆满那方面:'我如何既有信、具戒,又获得内心的心定?'难陀咖,当比库既有信、具戒,又获得内心的心定时,如此,他在那方面圆满。

‘‘Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’’’ti.

「难达咖,比库有信、有戒、获得内心的心定,但不获得增上慧法观。如此,他在那支不圆满。难达咖,譬如有生物四足者,它的一足短小残废,如此,它在那支不圆满。同样地,难达咖,比库有信、有戒、获得内心的心定,但不获得增上慧法观,如此,他在那支不圆满。因此,那支应当圆满——『我如何能有信、有戒、获得内心的心定,也获得增上慧法观』。」

‘‘Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

「难达咖,当比库有信、有戒、获得内心的心定,也获得增上慧法观时,如此,他在那支圆满。」世尊说此。说此已,善逝从座起,进入住处。

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. Saddho ca nandaka bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa…pe… lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi nandaka pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ ‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī’’ti.

那时,具寿难达咖在世尊离去不久,告诉诸比库:「诸具寿,现在世尊以四足显示圆满清净的梵行后,从座起,进入住处——『难达咖,比库有信,但无戒,如此,他在那支不圆满。因此,那支应当圆满——我如何能有信,也有戒。难达咖,当比库有信,也有戒时,如此,他在那支圆满。难达咖,比库有信、有戒,但不获得内心的心定……获得内心的心定,但不获得增上慧法观,如此,他在那支不圆满。难达咖,譬如有生物四足者,它的一足短小残废,如此,它在那支不圆满。同样地,难达咖,比库有信、有戒、获得内心的心定,但不获得增上慧法观,如此,他在那支不圆满。因此,那支应当圆满——我如何能有信、有戒、获得内心的心定,也获得增上慧法观。难达咖,当比库有信、有戒、获得内心的心定,也获得增上慧法观时,如此,他在那支圆满』。」

‘‘Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti , tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

「诸具寿,有此五种利益于适时听闻法、适时讨论法。哪五种?诸具寿,这里,比库为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行。诸具寿,比库如何如何为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行,他如此如此为导师所爱、所喜、所尊重、所应修习。诸具寿,这是第一种利益于适时听闻法、适时讨论法。」

「诸具寿,再者,比库为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行。诸具寿,比库如何如何为诸比库说法,初善……显示梵行,他如此如此对那法体验义、体验法。诸具寿,这是第二种利益于适时听闻法、适时讨论法。」

「诸具寿,再者,比库为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行。诸具寿,比库如何如何为诸比库说法,初善……显示梵行,他如此如此以慧通达、见到那法的甚深义句。诸具寿,这是第三种利益于适时听闻法、适时讨论法。」

‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā naṃ sabrahmacārī uttari sambhāventi – ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

「诸具寿,再者,比库为诸比库说法,初善……显示梵行。诸具寿,比库如何如何为诸比库说法,初善……显示梵行,同梵行者如此如此更加尊重他——『确实这位具寿已达到或正在达到』。诸具寿,这是第四种利益于适时听闻法、适时讨论法。」

‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā’’ti. Catutthaṃ.

「诸具寿,再者,比库为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行。诸具寿,比库如何如何为诸比库说法,初善、中善、后善,有义、有文,显示完全圆满、清净的梵行,在那里,那些有学、未达心意、希求无上离轭安稳而住的诸比库,他们听闻那法后,为了未得之得、未达之达、未作证之作证而策励精进。而在那里,那些阿拉汉、漏尽、已住梵行、所作已作、已卸重担、已达自利、已尽有结、以正智解脱的诸比库,他们听闻那法后,只是致力于现法乐住而住。诸具寿,这是第五种利益于适时听闻法、适时讨论法。诸具寿,这些是五种利益于适时听闻法、适时讨论法。」第四经。

5. Balasuttaṃ5. 力经

§5

‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Katamañca, bhikkhave, paññābalaṃ? Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyāssa dhammā paññāya vodiṭṭhā honti vocaritā. Idaṃ vuccati, bhikkhave, paññābalaṃ.

「诸比库,这四种力。哪四种?慧力、精进力、无过力、摄受力。诸比库,什么是慧力?凡是善法被称为善的诸法,凡是不善法被称为不善的诸法,凡是有过法被称为有过的诸法,凡是无过法被称为无过的诸法,凡是黑法被称为黑的诸法,凡是白法被称为白的诸法,凡是应亲近法被称为应亲近的诸法,凡是不应亲近法被称为不应亲近的诸法,凡是不适合圣者法被称为不适合圣者的诸法,凡是适合圣者法被称为适合圣者的诸法,这些法以慧被分别论、被善行持。诸比库,这称为慧力。

‘‘Katamañca , bhikkhave, vīriyabalaṃ? Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

「诸比库,什么是精进力?凡是不善法被称为不善的诸法,凡是有过法被称为有过的诸法,凡是黑法被称为黑的诸法,凡是不应亲近法被称为不应亲近的诸法,凡是不适合圣者法被称为不适合圣者的诸法,为了断除这些法,他生起欲,努力,发起精进,策励心,勤奋。凡是善法被称为善的诸法,凡是无过法被称为无过的诸法,凡是白法被称为白的诸法,凡是应亲近法被称为应亲近的诸法,凡是适合圣者法被称为适合圣者的诸法,为了获得这些法,他生起欲,努力,发起精进,策励心,勤奋。诸比库,这称为精进力。

‘‘Katamañca, bhikkhave, anavajjabalaṃ? Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Idaṃ vuccati, bhikkhave, anavajjabalaṃ.

「诸比库,什么是无过力?诸比库,在此,圣弟子具足无过的身业,具足无过的语业,具足无过的意业。诸比库,这称为无过力。

‘‘Katamañca , bhikkhave, saṅgāhabalaṃ? Cattārimāni, bhikkhave, saṅgahavatthūni – dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. Etadaggaṃ, bhikkhave, dānānaṃ yadidaṃ dhammadānaṃ. Etadaggaṃ, bhikkhave, peyyavajjānaṃ yadidaṃ atthikassa ohitasotassa punappunaṃ dhammaṃ deseti. Etadaggaṃ, bhikkhave, atthacariyānaṃ yadidaṃ assaddhaṃ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṃ sīlasampadāya… pe… macchariṃ cāgasampadāya…pe… duppaññaṃ paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. Idaṃ vuccati, bhikkhave, saṅgāhabalaṃ. Imāni kho, bhikkhave, cattāri balāni.

「诸比库,什么是摄受力?诸比库,这四种摄受事——布施、爱语、利行、同事。诸比库,布施中最上的,即是法施。诸比库,爱语中最上的,即是对有意欲者、倾耳者一再说法。诸比库,利行中最上的,即是劝导、安立、确立无信者于信具足,劝导、安立、确立破戒者于戒具足……劝导、安立、确立悭吝者于舍具足……劝导、安立、确立劣慧者于慧具足。诸比库,同事中最上的,即是入流者与入流者同事,一来者与一来者同事,不来者与不来者同事,阿拉汉与阿拉汉同事。诸比库,这称为摄受力。诸比库,这些是四种力。

‘‘Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti. Katamāni pañca? Ājīvikabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ , duggatibhayaṃ. Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘nāhaṃ ājīvikabhayassa bhāyāmi. Kissāhaṃ ājīvikabhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho ājīvikabhayassa bhāyeyya. Kusīto ājīvikabhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya. Asaṅgāhako ājīvikabhayassa bhāyeyya. Nāhaṃ asilokabhayassa bhāyāmi…pe… nāhaṃ parisasārajjabhayassa bhāyāmi…pe… nāhaṃ maraṇabhayassa bhāyāmi…pe… nāhaṃ duggatibhayassa bhāyāmi. Kissāhaṃ duggatibhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho duggatibhayassa bhāyeyya. Kusīto duggatibhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya. Asaṅgāhako duggatibhayassa bhāyeyya. Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī’’ti. Pañcamaṃ.

「诸比库,具足这四种力的圣弟子已超越五种怖畏。哪五种?活命怖畏、恶名怖畏、众中怯懦怖畏、死亡怖畏、恶趣怖畏。诸比库,那位圣弟子如此省察——『我不畏惧活命怖畏。我为何要畏惧活命怖畏?我有四种力——慧力、精进力、无过力、摄受力。劣慧者应畏惧活命怖畏。懈怠者应畏惧活命怖畏。有过的身业、语业、意业者应畏惧活命怖畏。不摄受者应畏惧活命怖畏。我不畏惧恶名怖畏……我不畏惧众中怯懦怖畏……我不畏惧死亡怖畏……我不畏惧恶趣怖畏。我为何要畏惧恶趣怖畏?我有四种力——慧力、精进力、无过力、摄受力。劣慧者应畏惧恶趣怖畏。懈怠者应畏惧恶趣怖畏。有过的身业、语业、意业者应畏惧恶趣怖畏。不摄受者应畏惧恶趣怖畏。』诸比库,具足这四种力的圣弟子已超越这五种怖畏。」第五经。

6. Sevanāsuttaṃ6. 亲近经

§6

Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… āyasmā sāriputto etadavoca –

在那里,具寿沙利子告诉诸比库……具寿沙利子说此——

‘‘Puggalopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Janapadapadesopi āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi.

「诸友,人也应以二种来了知——应亲近的与不应亲近的。诸友,衣也应以二种来了知——应亲近的与不应亲近的。诸友,钵食也应以二种来了知——应亲近的与不应亲近的。诸友,住所也应以二种来了知——应亲近的与不应亲近的。诸友,村镇也应以二种来了知——应亲近的与不应亲近的。诸友,国土地方也应以二种来了知——应亲近的与不应亲近的。

‘‘‘Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

「『诸友,人也应以二种来了知——应亲近的与不应亲近的』,如此已说此。缘于什么而说此?在那里,若知某人——『亲近此人时,我的不善法增长,善法衰退;出家者应获得的生活资具——衣、钵食、住所、病者所需医药资具,这些艰难地获得;我为了此义从在家出家为无家,那沙门义不达到修习圆满』,诸友,那人应于夜分或日分,不告知、不请假而离去,不应追随。

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

「诸贤友,于此,应知某人——『亲近此人时,我的诸不善法增长,诸善法衰退;而且,作为出家者应获得的生活资具——衣、食、住所、病者所需之医药资具,这些以少功用即可获得;然而,我为了此义从在家出家成为非家,那沙门义却不达到修习圆满』,诸贤友,那人应该即使不告知也应离开那人,不应跟随。」

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ.

「诸贤友,于此,应知某人——『亲近此人时,我的诸不善法衰退,诸善法增长;而且,作为出家者应获得的生活资具——衣、食、住所、病者所需之医药资具,这些以功用才可获得;然而,我为了此义从在家出家成为非家,那沙门义达到修习圆满』,诸贤友,那人应该即使告知也应跟随那人,不应离开。」

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena . ‘Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

「诸贤友,于此,应知某人——『亲近此人时,我的诸不善法衰退,诸善法增长;而且,作为出家者应获得的生活资具——衣、食、住所、病者所需之医药资具,这些以少功用即可获得;然而,我为了此义从在家出家成为非家,那沙门义达到修习圆满』,诸贤友,那人应该终生跟随那人,不应离开,即使被驱逐也不应离开。『诸贤友,人也应以二种来了知——应亲近的与不应亲近的』,如是,凡如此所说的,缘此而说。」

‘‘‘Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ . Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvarampi , āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

「『诸贤友,衣也应以二种来了知——应受用的与不应受用的』,如是,这确实已被说。缘何而说此?于此,应知某衣——『受用此衣时,我的诸不善法增长,诸善法衰退』,如此之衣不应受用。于此,应知某衣——『受用此衣时,我的诸不善法衰退,诸善法增长』,如此之衣应受用。『诸贤友,衣也应以二种来了知——应受用的与不应受用的』,如是,凡如此所说的,缘此而说。」

‘‘‘Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

「『诸贤友,食物也应以二种来了知——应受用的与不应受用的』,如是,这确实已被说。缘何而说此?于此,应知某食物——『受用此食物时,我的诸不善法增长,诸善法衰退』,如此之食物不应受用。于此,应知某食物——『受用此食物时,我的诸不善法衰退,诸善法增长』,如此之食物应受用。『诸贤友,食物也应以二种来了知——应受用的与不应受用的』,如是,凡如此所说的,缘此而说。」

‘‘‘Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā senāsanaṃ – ‘‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. ‘Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

「『诸贤友,住所也应以二种来了知——应受用的与不应受用的』,如是,这确实已被说。缘何而说此?于此,应知某住所——『受用此住所时,我的诸不善法增长,诸善法衰退』,如此之住所不应受用。于此,应知某住所——『受用此住所时,我的诸不善法衰退,诸善法增长』,如此之住所应受用。『诸贤友,住所也应以二种来了知——应受用的与不应受用的』,如是,凡如此所说的,缘此而说。」

‘‘‘Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho, me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

「『诸贤友,村镇也应以二种来了知——应亲近的与不应亲近的』,如是,这确实已被说。缘何而说此?于此,应知某村镇——『亲近此村镇时,我的诸不善法增长,诸善法衰退』,如此之村镇不应亲近。于此,应知某村镇——『亲近此村镇时,我的诸不善法衰退,诸善法增长』,如此之村镇应亲近。『诸贤友,村镇也应以二种来了知——应亲近的与不应亲近的』,如是,凡如此所说的,缘此而说。」

‘‘‘Janapadapadesopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Chaṭṭhaṃ.

「『诸贤友,国土地方也应以二种来了知——应亲近的与不应亲近的』,如是,这确实已被说。缘何而说此?于此,应知某国土地方——『亲近此国土地方时,我的诸不善法增长,诸善法衰退』,如此之国土地方不应亲近。于此,应知某国土地方——『亲近此国土地方时,我的诸不善法衰退,诸善法增长』,如此之国土地方应亲近。『诸贤友,国土地方也应以二种来了知——应亲近的与不应亲近的』,如是,凡如此所说的,缘此而说。」第六。

7. Sutavāsuttaṃ7. 多闻经

§7

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sutavā paribbājako bhagavantaṃ etadavoca –

一时,世尊住在王舍城灵鹫山。那时,苏答瓦游方者前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的苏答瓦游方者对世尊如此说——

‘‘Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yo so, sutavā , bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti?

「尊者,一时,世尊就住在此王舍城的山城。尊者,在那里,我从世尊面前听闻、从面前领受:『苏答瓦,凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行五处——漏尽的比库不能故意夺取生命,漏尽的比库不能取未给予的、称为盗窃之物,漏尽的比库不能从事淫法,漏尽的比库不能正知而说妄语,漏尽的比库不能如以前在家时那样储藏而享用诸欲』。尊者,我是否从世尊处善听闻、善把握、善作意、善忆持?」

‘‘Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ’. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’’nti. Sattamaṃ.

「苏答瓦,你确实善听闻、善把握、善作意、善忆持。苏答瓦,以前我也如此说,现在我也如此说:『凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行九处——漏尽的比库不能故意夺取生命,漏尽的比库不能取未给予的、称为盗窃之物,漏尽的比库不能从事淫法,漏尽的比库不能正知而说妄语,漏尽的比库不能如以前在家时那样储藏而享用诸欲,漏尽的比库不能因欲而行邪道,漏尽的比库不能因嗔而行邪道,漏尽的比库不能因痴而行邪道,漏尽的比库不能因怖畏而行邪道』。苏答瓦,以前我也如此说,现在我也如此说:『凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行这九处』。」第七经。

8. Sajjhasuttaṃ8. 诵习经

§8

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sajjho paribbājako bhagavantaṃ etadavoca –

一时,世尊住在王舍城灵鹫山。那时,沙久游方者前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的沙久游方者对世尊如此说——

‘‘Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti?

「尊者,一时,世尊就住在此王舍城的山城。尊者,在那里,我从世尊面前听闻、从面前领受:『沙久,凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行五处——漏尽的比库不能故意夺取生命,漏尽的比库不能取未给予的、称为盗窃之物,漏尽的比库不能从事淫法,漏尽的比库不能正知而说妄语,漏尽的比库不能如以前在家时那样储藏而享用诸欲』。尊者,我是否从世尊处善听闻、善把握、善作意、善忆持?」

‘‘Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sajjha , etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ…pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu dhammaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu saṅghaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ’. Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’’nti. Aṭṭhamaṃ.

「沙久,你确实善听闻、善把握、善作意、善忆持。沙久,以前我也如此说,现在我也如此说:『凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行九处——漏尽的比库不能故意夺取生命……(中略)……漏尽的比库不能如以前在家时那样储藏而享用诸欲,漏尽的比库不能舍弃佛,漏尽的比库不能舍弃法,漏尽的比库不能舍弃僧团,漏尽的比库不能舍弃学』。沙久,以前我也如此说,现在我也如此说:『凡那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不能行这九处』。」第八经。

9. Puggalasuttaṃ9. 人经

§9

‘‘Navayime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno , sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano – ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

「诸比库,这九种补特伽罗存在、出现于世间。哪九种?阿拉汉、为证得阿拉汉而行道者、不来者、为证得不来果而行道者、一来者、为证得一来果而行道者、入流者、为证得入流果而行道者、凡夫——诸比库,这九种补特伽罗存在、出现于世间。」第九经。

10. Āhuneyyasuttaṃ10. 应供养经

§10

‘‘Navayime , bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū – ime kho, bhikkhave, nava puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dasamaṃ.

「诸比库,这九种补特伽罗应受供养、应受供奉、应受布施、应受合掌,是世间的无上福田。哪九种?阿拉汉、为证得阿拉汉而行道者、不来者、为证得不来果而行道者、一来者、为证得一来果而行道者、入流者、为证得入流果而行道者、种姓者——诸比库,这九种补特伽罗应受供养……(中略)……是世间的无上福田。」第十经。

Sambodhivaggo paṭhamo. · 正觉品第一

Tassuddānaṃ –

其摄颂——

Sambodhi nissayo ceva, meghiya nandakaṃ balaṃ;

正觉、依止以及,美义亚、难陀咖、力;

Sevanā sutavā sajjho, puggalo āhuneyyena cāti.

亲近、多闻、诵习,人、应请供养。