(12) 2. Paccorohaṇivaggo(12) 2. 登陆品
(12) 2. Paccorohaṇivaggo(12) 2. 登陆品
1. Paṭhamaadhammasuttaṃ1. 第一非法经
§113
‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
「诸比库,应了知非法与非义;应了知法与义。了知非法与非义,了知法与义之后,应如法、如义地实行。
‘‘Katamo ca, bhikkhave, adhammo ca anattho ca? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.
「诸比库,什么是非法与非义?邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱——诸比库,这称为非法与非义。
‘‘Katamo ca, bhikkhave, dhammo ca attho ca? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.
「诸比库,什么是法与义?正见、正思惟、正语、正业、正命、正精进、正念、正定、正智、正解脱——诸比库,这称为法与义。
‘‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.
「『诸比库,应了知非法与非义;应了知法与义。了知非法与非义,了知法与义之后,应如法、如义地实行』,如此,凡所说者,缘于此而说。」第一。
2. Dutiyaadhammasuttaṃ2. 第二非法经
§114
‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
「诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义之后,应如法、如义地实行。
‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
「诸比库,什么是非法,什么是法,什么是非义,什么是义?
‘‘Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪见是非法;正见是法;缘于邪见而生起诸多恶不善法,这是非义;缘于正见而诸多善法达到修习圆满,这是义。
‘‘Micchāsaṅkappo , bhikkhave, adhammo; sammāsaṅkappo dhammo; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪思惟是非法;正思惟是法;缘于邪思惟而生起诸多恶不善法,这是非义;缘于正思惟而诸多善法达到修习圆满,这是义。
‘‘Micchāvācā, bhikkhave, adhammo; sammāvācā dhammo; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪语是非法;正语是法;凡以邪语为缘而生起的诸多恶不善法,这是无义;以正语为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchākammanto, bhikkhave, adhammo; sammākammanto dhammo; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪业是非法;正业是法;凡以邪业为缘而生起的诸多恶不善法,这是无义;以正业为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪命是非法;正命是法;凡以邪命为缘而生起的诸多恶不善法,这是无义;以正命为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪精进是非法;正精进是法;凡以邪精进为缘而生起的诸多恶不善法,这是无义;以正精进为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāsati, bhikkhave, adhammo; sammāsati dhammo; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪念是非法;正念是法;凡以邪念为缘而生起的诸多恶不善法,这是无义;以正念为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāsamādhi, bhikkhave, adhammo; sammāsamādhi dhammo; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪定是非法;正定是法;凡以邪定为缘而生起的诸多恶不善法,这是无义;以正定为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪智是非法;正智是法;凡以邪智为缘而生起的诸多恶不善法,这是无义;以正智为缘,诸多善法达到修习圆满,这是有义。
‘‘Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪解脱是非法;正解脱是法;凡以邪解脱为缘而生起的诸多恶不善法,这是无义;以正解脱为缘,诸多善法达到修习圆满,这是有义。
‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Dutiyaṃ.
「诸比库,应知非法与法;应知非义与义。知非法与法,知非义与义后,应如法、如义地行。」如是所说,缘此而说。第二经。
3. Tatiyaadhammasuttaṃ3. 第三非法经
§115
‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
「诸比库,应知非法与法;应知非义与义。知非法与法,知非义与义后,应如法、如义地行。」世尊说此。善逝说此后,从座起,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 – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?
那时,世尊离去不久,那些比库们这样想:「诸具寿,世尊简略地诵说教诫,未详细地分别论其义,即从座起,进入住处——『诸比库,应知非法与法;应知非义与义。知非法与法,知非义与义后,应如法、如义地行。』谁能详细地分别论这世尊简略地诵说、未详细分别论其义的详细义呢?」
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 paṭipuccheyyāma . Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’’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们所尊重。具寿阿难陀能够详细地分别论这世尊简略地诵说、未详细分别论其义的详细义。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。具寿阿难陀如何分别论,我们就如是受持。」
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处;前往后,与具寿阿难陀互相问候。互相问候、可喜、可忆念的交谈后,坐于一旁。坐于一旁的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 – ‘adhammo ca…pe… tathā paṭipajjitabba’nti.
「具寿阿难陀,世尊简略地诵说教诫,未详细地分别论其义,即从座起,进入住处——『应知非法……乃至……应如是行。』
‘‘Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavatā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
「诸具寿,世尊离去不久,我们这样想:『诸具寿,世尊简略地诵说教诫,未详细地分别论其义,即从座起,进入住处——应知非法……乃至……应如是行。谁能详细地分别论这世尊简略地诵说、未详细分别论其义的详细义呢?』
‘‘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 paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā ānando’’ti.
「诸具寿,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们所尊重。具寿阿难陀能够详细地分别论这世尊简略地诵说、未详细分别论其义的详细义。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。具寿阿难陀如何分别论,我们就如是受持。』愿具寿阿难陀分别论。」
‘‘Seyyathāpi , āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ 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 tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.
「诸贤,譬如有人需要心材、寻求心材、遍求心材而行,对于有心材、直立的大树,越过根、越过树干,却认为应在枝叶中寻求心材;诸具寿正是如此,在导师面前,却越过那位世尊,认为应向我们询问此义。诸贤,那位世尊知而知、见而见,已成为眼、已成为智、已成为法、已成为梵,是说者、宣说者、义的引导者、不死的施与者、法主、如来。那正是时候,你们应前往世尊处询问此义。世尊如何分别论,你们应如是受持。」
‘‘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 mayaṃ bhagavantaṃyeva upasaṅkamitvā 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 katvā’’ti.
「诚然,贤友阿难,世尊知而知、见而见,已成为眼、已成为智、已成为法、已成为梵,是说者、宣说者、义的引导者、不死的施与者、法主、如来。那正是时候,我们应前往世尊处询问此义,世尊如何为我们分别论,我们应如是受持。然而,具寿阿难为导师所称赞,且为有智的诸梵行者所尊重。具寿阿难能够详细解释此世尊所总说、未详细解释其义的教诫之义。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. Athāyasmā ānando etadavoca –
「那么,诸贤,你们听!你们善作意!我将说。」「是的,贤友。」那些比库回答具寿阿难。于是具寿阿难说此:
‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti.
「诸贤,世尊为我们总说教诫,未详细解释其义,即从座起进入住处——『诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义而行。』
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
诸贤,什么是非法,什么是法,什么是非义,什么是义?
‘‘Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸贤,邪见是非法;正见是法;凡以邪见为缘而生起诸多恶不善法者,此是非义;以正见为缘而诸多善法达到修习圆满者,此是义。
‘‘Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo… micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo… micchāājīvo, āvuso, adhammo; sammāājīvo dhammo… micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo… micchāsati, āvuso, adhammo; sammāsati dhammo… micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, āvuso, adhammo; sammāñāṇaṃ dhammo….
「诸贤,邪思惟是非法;正思惟是法……诸贤,邪语是非法;正语是法……诸贤,邪业是非法;正业是法……诸贤,邪命是非法;正命是法……诸贤,邪精进是非法;正精进是法……诸贤,邪念是非法;正念是法……诸贤,邪定是非法;正定是法……诸贤,邪智是非法;正智是法……
Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
诸贤,邪解脱是非法;正解脱是法;凡以邪解脱为缘而生起诸多恶不善法者,此是非义;以正解脱为缘而诸多善法达到修习圆满者,此是义。
‘‘Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca…pe… tathā paṭipajjitabba’nti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.
「诸具寿,世尊为我们简略地说示教诫后,未详细地分别论其义,即从座起进入住所——『诸比库,应了知非法与法……应如此实行』。诸具寿,对于世尊简略地说示、未详细地分别论其义的这个教诫,我如此详细地了知其义。诸具寿,如果你们希望的话,可以前往世尊处询问此义。你们应如世尊所分别论的那样受持。」
‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
「是的,具寿。」那些比库欢喜、随喜具寿阿难的所说后,即从座起,前往世尊处。抵达后,礼敬世尊,坐在一边。坐在一边的那些比库对世尊如此说:
‘‘Yaṃ kho no bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭijjitabba’nti.
「世尊为我们简略地说示教诫后,未详细地分别论其义,即从座起进入住所——『诸比库,应了知非法……应如此实行』。
‘‘Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
「大德,世尊离去不久,我们生起这样的想法:『诸具寿,世尊为我们简略地说示教诫后,未详细地分别论其义,即从座起进入住所——诸比库,应了知非法……应如此实行。谁能详细地分别论世尊简略地说示、未详细地分别论其义的这个教诫之义呢?』
‘‘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 paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti.
「大德,我们生起这样的想法:『具寿阿难为导师所称赞,也为诸有智的梵行者所尊重。具寿阿难能够详细地分别论世尊简略地说示、未详细地分别论其义的这个教诫之义。我们何不前往具寿阿难处?抵达后,向具寿阿难询问此义。我们应如具寿阿难所分别论的那样受持。』
‘‘Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto’’ti .
「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、这些文句为我们善加分别论了其义。」
‘‘Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso ceva tassa attho evañca naṃ dhāreyyāthā’’ti. Tatiyaṃ.
「善哉!善哉!诸比库。阿难是智者,诸比库。阿难是大慧者,诸比库。诸比库,如果你们前来向我询问此义,我也会如阿难所分别论的那样分别论。那就是其义,你们应如此受持。」第三经。
4. Ajitasuttaṃ4. 阿基德经
§116
Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho ajito paribbājako bhagavantaṃ etadavoca –
那时,游方者阿基多前往世尊处。抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,坐在一边。坐在一边的游方者阿基多对世尊如此说:
‘‘Amhākaṃ , bho gotama, paṇḍito nāma sabrahmacārī. Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā’’ti .
「尊者果德玛,我们有一位名叫班地德的同梵行者。他思考了约五百种心的状态,凭此他知道其他外道已被击败,已被击败。」
Atha kho bhagavā bhikkhū āmantesi – ‘‘dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī’’ti? ‘‘Etassa, bhagavā, kālo etassa, sugata, kālo yaṃ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī’’ti.
于是世尊对诸比库说:「诸比库,你们记住班地德的事例吗?」「世尊,现在正是时候,善逝,现在正是时候,请世尊说,诸比库听闻世尊所说后将会记住。」
‘‘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:
‘‘Idha, bhikkhave, ekacco adhammikena vādena adhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.
「诸比库,这里,某人以非法的论述来压制、压迫非法的论述,以此取悦非法的众会。于是那非法的众会发出高声大声:『确实是智者啊,尊者,确实是智者啊,尊者。』
‘‘Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.
「然而,诸比库,这里,某人以非法的论述来压制、压迫如法的论述,以此取悦非法的众会。于是那非法的众会发出高声大声:『确实是智者啊,尊者,确实是智者啊,尊者。』
‘‘Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṃ adhammikañca vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.
「然而,诸比库,这里,某人以非法的论述来压制、压迫如法的论述和非法的论述,以此取悦非法的众会。于是那非法的众会发出高声大声:『确实是智者啊,尊者,确实是智者啊,尊者。』
‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
「诸比库,应知非法与法;应知非义与义。知非法与法,知非义与义后,应如法、如义地实行。
‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,什么是非法,什么是法,什么是非义,什么是义?诸比库,邪见是非法;正见是法;凡以邪见为缘而生起诸多恶不善法,这是非义;以正见为缘而诸多善法达到修习圆满,这是义。」
‘‘Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo… micchāvācā, bhikkhave, adhammo; sammāvācā dhammo… micchākammanto, bhikkhave, adhammo; sammākammanto dhammo… micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo … micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo… micchāsati, bhikkhave, adhammo; sammāsati dhammo… micchāsamādhi, bhikkhave adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo .
「诸比库,邪思惟是非法;正思惟是法……诸比库,邪语是非法;正语是法……诸比库,邪业是非法;正业是法……诸比库,邪命是非法;正命是法……诸比库,邪精进是非法;正精进是法……诸比库,邪念是非法;正念是法……诸比库,邪定是非法;正定是法……诸比库,邪智是非法;正智是法。」
‘‘Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪解脱是非法;正解脱是法;凡以邪解脱为缘而生起的诸多恶不善法,这是非义;以正解脱为缘而诸多善法达到修习圆满,这是义。」
‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca , anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Catutthaṃ.
「『诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义而行』,如此所说的,即是缘于此而说的。」第四经。
5. Saṅgāravasuttaṃ5. 桑嘎拉瓦经
§117
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra’’nti? ‘‘Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ; micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ; micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ; micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ; micchāājīvo orimaṃ tīraṃ, sammāājīvo pārimaṃ tīraṃ; micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ; micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ; micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ; micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ; micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
那时,桑嘎拉瓦婆罗门去到世尊那里;到了之后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的桑嘎拉瓦婆罗门对世尊如此说道——「果德玛尊者,什么是此岸,什么是彼岸?」「婆罗门,邪见是此岸,正见是彼岸;邪思惟是此岸,正思惟是彼岸;邪语是此岸,正语是彼岸;邪业是此岸,正业是彼岸;邪命是此岸,正命是彼岸;邪精进是此岸,正精进是彼岸;邪念是此岸,正念是彼岸;邪定是此岸,正定是彼岸;邪智是此岸,正智是彼岸;邪解脱是此岸,正解脱是彼岸。婆罗门,这是此岸,这是彼岸。」
‘‘Appakā te manussesu, ye janā pāragāmino;
「在人类中,到达彼岸的人很少;」
Athāyaṃ itarā pajā, tīramevānudhāvati.
「而其他的众生,只是沿着此岸奔走。」
‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
「但那些在善说之法中,随法而行者;」
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
「这些人将到达彼岸,越过极难越过的死魔境域。」
‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
「舍断黑法，贤智者应修习白法；
Okā anokamāgamma, viveke yattha dūramaṃ.
从家至无家，在难得的独居中。
‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;
「应于彼处寻求喜乐，舍离诸欲，成为无所有者；
Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.
贤智者应以心随烦恼净化自己。
‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
「凡于诸觉支中，心已善修习者；
Ādānapaṭinissagge, anupādāya ye ratā;
于舍弃执取中，不执取而喜乐者；
Khīṇāsavā jutimanto , te loke parinibbutā’’ti. pañcamaṃ;
诸漏已尽、有光辉者，彼等于世间已般涅槃。」第五经
6. Orimatīrasuttaṃ6. 此岸经
§118
‘‘Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库，我将教导此岸与彼岸。你们要谛听，善作意；我要说了。」「是的，世尊。」彼等诸比库回答世尊。世尊说此——
‘‘Katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Micchādiṭṭhi orimaṃ tīraṃ , sammādiṭṭhi pārimaṃ tīraṃ…pe… micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
「诸比库,什么是此岸,什么是彼岸?邪见是此岸,正见是彼岸……邪解脱是此岸,正解脱是彼岸。诸比库,这是此岸,这是彼岸。」
‘‘Appakā te manussesu, ye janā pāragāmino;
「在人类当中,到达彼岸的人很少;」
Athāyaṃ itarā pajā, tīramevānudhāvati.
「而其他的众生,只是沿着此岸奔走。」
‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
「对于善说之法,随法而行者;」
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
「这些人将到达彼岸,越过极难越过的死魔境界。」
‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
「舍弃黑法,贤智者应修习白法;」
Okā anoka māgamma, viveke yattha dūramaṃ.
「从家来到无家,在难以欢喜的远离中。」
‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;
「应当希求于彼处的喜乐,舍弃诸欲,成为无所有者;」
Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.
智者应以心的诸烦恼净化自己。
‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
「那些在诸觉支中,心已善修习者;
Ādānapaṭinissagge, anupādāya ye ratā;
在舍弃执取中,不执取而喜乐者;
Khīṇāsavā jutimanto, te loke parinibbutā’’ti. chaṭṭhaṃ;
诸漏已尽、有光辉者,他们在世间已般涅槃。」第六。
7. Paṭhamapaccorohaṇīsuttaṃ7. 第一登陆经
§119
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.
尔时,佳奴索尼婆罗门在那日伍波萨他日洗了头,穿着新的一对亚麻布,手持湿吉祥草,站在世尊不远处的一旁。
Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito ? Kiṃ nvajja brāhmaṇakulassā’’ti ? ‘‘Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā’’ti .
世尊看见佳奴索尼婆罗门在那日伍波萨他日洗了头,穿着新的一对亚麻布,手持湿吉祥草,站在一旁。看见后,世尊对佳奴索尼婆罗门这样说:「婆罗门,为何你在那日伍波萨他日洗了头,穿着新的一对亚麻布,手持湿吉祥草,站在一旁?今天婆罗门族有什么事吗?」「果德玛尊者,今天是婆罗门族的下火节。」
‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī’’ti? ‘‘Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavanta’nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī’’ti.
「但是,婆罗门,婆罗门们的下火节是怎样的呢?」「果德玛尊者,在这里,婆罗门们在那日伍波萨他日洗了头,穿着新的一对亚麻布,用湿牛粪涂抹大地后,铺上绿色的吉祥草,在门槛与火堂之间准备卧床。他们在那夜三次起来,合掌礼敬火:『我们向尊者下火,我们向尊者下火。』他们用大量的酥油、油和新鲜奶油供养火。在那夜过后,用上等的副食、主食供养婆罗门们。果德玛尊者,婆罗门们的下火节就是这样的。」
‘‘Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī’’ti.
「婆罗门,婆罗门们的下火节是一种,而在圣者之律中的下火节是另一种。」「但是,果德玛尊者,在圣者之律中的下火节是怎样的呢?请果德玛尊者为我说法,说明在圣者之律中的下火节是怎样的。」
‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
「那么,婆罗门,你听!你要善作意!我将说。」「是的,尊者。」佳奴索尼婆罗门回答世尊。世尊说此:——
‘‘Idha , brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati.
「婆罗门,于此,圣弟子如此省察:『邪见确实有恶的果报,在现法中以及在来世。』他如此省察后,舍断邪见;从邪见退出。
… Micchāsaṅkappassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsaṅkappaṃ pajahati; micchāsaṅkappā paccorohati.
「『邪思惟确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪思惟;从邪思惟退出。
… Micchāvācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvācaṃ pajahati; micchāvācāya paccorohati.
「『邪语确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪语;从邪语退出。
…Micchākammantassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchākammantaṃ pajahati; micchākammantā paccorohati.
「『邪业确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪业;从邪业退出。
…Micchāājīvassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāājīvaṃ pajahati; micchāājīvā paccorohati.
「『邪命确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪命;从邪命退出。
…Micchāvāyāmassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvāyāmaṃ pajahati; micchāvāyāmā paccorohati.
「『邪精进确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪精进;从邪精进退出。
…Micchāsatiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsatiṃ pajahati; micchāsatiyā paccorohati.
「『邪念确实有恶的果报——在现法中以及在来世。』他如此省察后,舍断邪念;从邪念退出。
…Micchāsamādhissa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsamādhiṃ pajahati; micchāsamādhimhā paccorohati.
……「邪定确实有恶的果报——在现法与来世。」如此省察后,他舍断邪定;从邪定退出。
…Micchāñāṇassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāñāṇaṃ pajahati; micchāñāṇamhā paccorohati.
……「邪智确实有恶的果报——在现法与来世。」如此省察后,他舍断邪智;从邪智退出。
‘Micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī’’ti.
「邪解脱确实有恶的果报——在现法与来世。」如此省察后,他舍断邪解脱;从邪解脱退出。婆罗门,如此在圣者之律中有退出。」
‘‘Aññathā, bho gotama, brāhmaṇānaṃ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.
「果德玛尊者,婆罗门们的退出是一种,而在圣者之律中的退出是另一种。果德玛尊者,婆罗门们的退出不及这圣者之律中的退出的十六分之一。殊胜,果德玛尊者……(中略)……愿果德玛尊者忆持我为近事男,从今日起终生归依。」第七经。
8. Dutiyapaccorohaṇīsuttaṃ8. 第二登陆经
§120
‘‘Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha… katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Micchāsaṅkappassa kho pāpako vipāko… micchāvācāya kho… micchākammantassa kho… micchāājīvassa kho… micchāvāyāmassa kho… micchāsatiyā kho… micchāsamādhissa kho… micchāñāṇassa kho… micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī’’ti. Aṭṭhamaṃ.
「诸比库,我将为你们讲说圣退出。你们听……(中略)……诸比库,什么是圣退出?诸比库,于此,圣弟子如此省察:『邪见确实有恶的果报——在现法与来世。』如此省察后,他舍断邪见;从邪见退出。『邪思惟确实有恶的果报……邪语确实……邪业确实……邪命确实……邪精进确实……邪念确实……邪定确实……邪智确实……邪解脱确实有恶的果报——在现法与来世。』如此省察后,他舍断邪解脱;从邪解脱退出。诸比库,这称为圣退出。」第八经。
9. Pubbaṅgamasuttaṃ9. 前导经
§121
‘‘Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti , sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī’’ti. Navamaṃ.
「诸比库,对于太阳的升起,这是前行,这是前相,即:曙光。诸比库,同样地,对于诸善法,这是前行,这是前相,即:正见。诸比库,具正见者,正思惟生起;具正思惟者,正语生起;正业生起;具正业者,正命生起;具正命者,正精进生起;具正精进者,正念生起;具正念者,正定生起;具正定者,正智生起;具正智者,正解脱生起。」第九经。
10. Āsavakkhayasuttaṃ10. 漏尽经
§122
‘‘Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ , sammāvimutti – ime kho , bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī’’ti. Dasamaṃ.
「诸比库,这十法修习、多修习,导向诸漏尽。哪十个?正见、正思惟、正语、正业、正命、正精进、正念、正定、正智、正解脱——诸比库,这十法修习、多修习,导向诸漏尽。」第十经。
Paccorohaṇivaggo dutiyo.
退出品第二。
Tassuddānaṃ –
其摄颂——
Tayo adhammā ajito, saṅgāravo ca orimaṃ;
三种非法未调伏,桑喀拉瓦与此岸;
Dve ceva paccorohaṇī, pubbaṅgamaṃ āsavakkhayoti.
二种下降,以及漏尽为前导。