AN 75 · 1. 思经
1(18) 3. 思集
(18) 3. Sañcetaniyavaggo
21. 思经
1. Cetanāsuttaṃ
171「诸比丘！当有身时，以身思为因，内在的苦乐生起。诸比丘！当有语时，以语思为因，内在的苦乐生起。诸比丘！当有意时，以意思为因，内在的苦乐生起，以无明为缘。
‘‘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.
4「诸比丘！或者他自己造作那身行，以那个为缘，那内在的苦乐生起。诸比丘！或者他人为他造作那身行，以那个为缘，那内在的苦乐生起。诸比丘！或者他以正知造作那身行，以那个为缘，那内在的苦乐生起。诸比丘！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, 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.
5「诸比丘！或者他自己造作那语行，以那个为缘，那内在的苦乐生起；诸比丘！或者他人为他造作那语行，以那个为缘，那内在的苦乐生起；诸比丘！或者他以正知造作那语行，以那个为缘，那内在的苦乐生起；诸比丘！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, 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.
6「诸比丘！或者他自己造作那意行，以那个为缘，那内在的苦乐生起；诸比丘！或者他人为他造作那意行，以那个为缘，那内在的苦乐生起；诸比丘！或者他以正知造作那意行，以那个为缘，那内在的苦乐生起；诸比丘！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。
‘‘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.
7「诸比丘！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……那个诤事不存在，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.
8「诸比丘！有这四种个体获得。哪四种？诸比丘！有个体获得，在那个体获得中，自思起作用，非他思。诸比丘！有个体获得，在那个体获得中，他思起作用，非自思。诸比丘！有个体获得，在那个体获得中，自思起作用，他思也起作用。诸比丘！有个体获得，在那个体获得中，既非自思起作用，也非他思。诸比丘！这些是四种个体获得。」
‘‘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.
9如是说已，具寿舍利弗对世尊如是说：「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？』」「舍利弗！应以那个见往生非想非非想处的天人。」
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.
10「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来者、不来到此处者？」「舍利弗！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。」
‘‘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.
11「再者，舍利弗，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，成为不来者，不再来此状态。
‘‘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.
12「舍利弗，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，舍利弗，是因，这是缘，为何在此有些众生从那身死后，是不来者，不再来此状态。」第一。
‘‘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.
132. 分别经
2. Vibhattisuttaṃ
172于此，具寿舍利弗召唤诸比丘：「贤友们，诸比丘。」「贤友。」那些比丘回答具寿舍利弗。具寿舍利弗说此：
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
15「贤友们，我在半月具足戒足后，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——他才是我们诸法的善巧者。
‘‘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.
16「贤友们，我在半月具足戒足后，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，而非我们的导师，他才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.
17「贤友们，我在半月具足戒足后，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，而非我们的导师，他才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.
18「贤友们，我在半月具足戒足后，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，而非我们的导师，他是我们诸法的善巧者。」第二。
‘‘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.
193. 大拘絺罗经
3. Mahākoṭṭhikasuttaṃ
173那时，具寿大拘絺罗前往具寿舍利弗处；抵达后，与具寿舍利弗互相问候。交换了友好、值得忆念的交谈后，在一旁坐下。在一旁坐下的具寿大拘絺罗对具寿舍利弗说此：
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 –
21「贤友，六触处的无余离贪灭，有其他的什么吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?
22「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
23「贤友，六触处的无余离贪灭，没有其他的什么吗？」
‘‘Channaṃ , āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?
24「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
25「贤友，六触处的无余离贪灭，既有又没有其他的什么吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?
26「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
27「贤友，六触处的无余离贪灭，既非有也非没有其他的什么吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?
28「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
29「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 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?
30「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，从六触处的无余离贪灭，则有戏论的灭、戏论的止息。」第三经。
‘‘‘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.
314. 阿难经
4. Ānandasuttaṃ
174那时，具寿阿难前往具寿大拘絺罗之处；抵达后，与具寿大拘絺罗互相问候。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大拘絺罗这样说——
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 –
33「贤友，六触处的无余离贪灭，有其他某些吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?
34「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
35「贤友，六触处的无余离贪灭，没有其他某些吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?
36「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
37「贤友，由于六触处的无余离贪灭，既有也没有其他某些吗？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?
38「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
39「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？」
‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?
40「贤友，不要这样说。」
‘‘Mā hevaṃ, āvuso’’.
41「『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 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?
42「『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。
‘‘‘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.
435. 优波婆那经
5. Upavāṇasuttaṃ
175那时，具寿优波婆那去到具寿舍利弗那里；抵达后，与具寿舍利弗互相问候。交换了友好、值得忆念的交谈后，在一旁坐下。在一旁坐下的具寿优波婆那对具寿舍利弗这样说——
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 –
45「贤友舍利弗，明是什么的终结者呢？」
‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’’ti?
46「贤友，不是这样。」
‘‘No hidaṃ, āvuso’’.
47「然而，贤友舍利弗，以行而成为终结者吗？」
‘‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’’ti?
48「不，贤友。」
‘‘No hidaṃ, āvuso’’.
49「然而，贤友舍利弗，以明行而成为终结者吗？」
‘‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’’ti?
50「不，贤友。」
‘‘No hidaṃ, āvuso’’.
51「然而，贤友舍利弗，离明行而成为终结者吗？」
‘‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’’ti?
52「不，贤友。」
‘‘No hidaṃ, āvuso’’.
53「贤友舍利弗，『以明而成为终结者吗？』如此被问时，你说『不，贤友』。『然而，贤友舍利弗，以行而成为终结者吗？』如此被问时，你说『不，贤友』。『然而，贤友舍利弗，以明行而成为终结者吗？』如此被问时，你说『不，贤友』。『然而，贤友舍利弗，离明行而成为终结者吗？』如此被问时，你说『不，贤友』。贤友，那么如何成为终结者呢？」
‘‘‘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?
54「贤友，如果以明而成为终结者，则有取者将成为终结者。贤友，如果以行而成为终结者，则有取者将成为终结者。贤友，如果以明行而成为终结者，则有取者将成为终结者。贤友，如果离明行而成为终结者，则凡夫将成为终结者。贤友，因为凡夫离明行。贤友，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
‘‘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.
556. 请求经
6. Āyācanasuttaṃ
176「诸比丘，有信的比丘应当如此正确地祈愿：『愿我成为如舍利弗与目犍连那样的人。』诸比丘，这是我的比丘弟子们的标准，这是量度，即舍利弗与目犍连。
‘‘Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti . Esā, bhikkhave , tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.
57「诸比丘，有信的比丘尼应当如此正确地祈愿：『愿我成为如克玛比丘尼与乌巴喇瓦那那样的人。』诸比丘，这是我的比丘尼弟子们的标准，这是量度，即克玛比丘尼与乌巴喇瓦那。
‘‘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.
58「诸比丘，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拉瓦咖的哈塔咖那样的人。』诸比丘，这是我的近事男弟子们的标准，这是量度，即居士吉答与阿拉瓦咖的哈塔咖。
‘‘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.
59「诸比丘，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。』诸比丘，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。
‘‘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.
607. 罗睺罗经
7. Rāhulasuttaṃ
177那时，具寿罗睺罗前往世尊所在之处；抵达后，礼敬世尊，在一旁坐下。世尊对坐在一旁的具寿罗睺罗如此说：
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –
62「罗睺罗，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 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.
63「罗睺罗，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 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.
64「罗睺罗，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 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.
65「罗睺罗，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。」
‘‘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.
66「罗睺罗，当比丘于此四界不随观我或我所时，罗睺罗，此称为比丘已断渴爱，已解结缚，以正确地现观慢而作苦的终结。」第七经。
‘‘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.
678. 占巴离经
8. Jambālīsuttaṃ
178「诸比丘，这四种人存在、出现于世间。哪四种？诸比丘，这里，比丘证得某种寂静的心解脱而住。他作意身灭。当他作意身灭时，其心对身灭不跃进、不净信、不住立、不胜解。诸比丘，对这样的比丘，不应期待身灭。诸比丘，犹如有人以沾有胶的手抓取树枝，他的手会黏着、会抓住、会被缚；同样地，诸比丘，比丘证得某种寂静的心解脱而住。他作意身灭。当他作意身灭时，其心对身灭不跃进、不净信、不住立、不胜解。诸比丘，对这样的比丘，不应期待身灭。」
‘‘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.
69「然而，诸比丘，这里，比丘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。诸比丘，对于如此的比丘，有身灭可期待。诸比丘，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，诸比丘，比丘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。诸比丘，对于如此的比丘，有身灭可期待。」
‘‘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.
70「然而，诸比丘，这里，比丘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，其心对无明的破除不跃进、不净信、不住立、不胜解。诸比丘，对这样的比丘，不应期待无明的破除。诸比丘，犹如多年的老瓠瓜。有人堵塞其一切入口，打开其一切出口，而天又不正确地降雨。诸比丘，如此，不应期待那老瓠瓜的汁液渗出。同样地，诸比丘，比丘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，其心对无明的破除不跃进、不净信、不住立、不胜解。诸比丘，对这样的比丘，不应期待无明的破除。」
‘‘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.
71「然而，诸比丘，这里，比丘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。诸比丘，对于如此的比丘，无明的破除可期待。诸比丘，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。诸比丘，如此，那老瓠瓜的汁液渗出可期待。同样地，诸比丘，比丘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。诸比丘，对于如此的比丘，无明的破除可期待。诸比丘，此四种补特伽罗存在、出现于世间。」第八经。
‘‘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.
729. 涅槃经
9. Nibbānasuttaṃ
179那时，具寿阿难往诣具寿舍利弗处；抵达后，与具寿舍利弗互相问候。交换了友好、值得忆念的交谈后，在一旁坐下。在一旁坐下后，具寿阿难对具寿舍利弗这样说：「贤友舍利弗，什么因、什么缘，使得这里某些有情于现法不般涅槃？」
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?
74「贤友阿难，这里，有情没真正了知『这些是退分想』，没真正了知『这些是住分想』，没真正了知『这些是胜进分想』，没真正了知『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。」
‘‘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.
75「贤友舍利弗，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『这些是胜进分想』，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。
‘‘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.
7610. 大教示经
10. Mahāpadesasuttaṃ
180一时，世尊住在婆伽那嘎拉城的阿难塔庙。于此，世尊呼唤诸比丘：「诸比丘。」「尊者。」彼诸比丘回答世尊。世尊如此说：「诸比丘，我将教导四大教法，你们谛听，善作意，我将说。」「是的，尊者。」彼诸比丘回答世尊。世尊如此说：
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 –
78「诸比丘，什么是四大教法？诸比丘，于此，比丘如此说：『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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且这位比丘误受了。』诸比丘，如此，你们应舍弃它。
‘‘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.
79「诸比丘，然而于此，比丘如此说：『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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且这位比丘善受了。』诸比丘，你们应受持这第一大教法。
‘‘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.
80「诸比丘，然而于此，比丘如此说：『在名为某某的住处，僧团住在那里，有长老、有上座。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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且那个僧团误受了。』诸比丘，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 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.
81「诸比丘，然而于此，比丘如此说：『在名为某某的住处，僧团住在那里，有长老、有上座。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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且那个僧团善受了。』诸比丘，你们应受持这第二大教法。
‘‘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 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.
82「诸比丘，然而于此，比丘如此说：『在名为某某的住处，众多长老比丘住在那里，多闻、通晓传承、持法者、持律者、持本母者。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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且那些长老误受了。』诸比丘，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 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.
83「诸比丘，然而于此，比丘如此说：『在名为某某的住处，众多长老比丘住在那里，多闻、通晓传承、持法者、持律者、持本母者。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。』诸比丘，对于那位比丘所说的，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、正自觉者的言语；而且那些长老善受了。』诸比丘，你们应受持这第三大教法。
‘‘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 sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ suggahita’nti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
84「诸比丘，于此，若比丘如此说——『在名为某某的住处，有一位长老比丘住，多闻、通晓传承、持法、持律、持本母。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。』诸比丘，对那位比丘所说的，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、正自觉者之语；而且那位长老误受了。』诸比丘，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 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.
85「诸比丘，再者，于此，若比丘如此说——『在名为某某的住处，有一位长老比丘住，多闻、通晓传承、持法、持律、持本母。我从那位长老面前听闻、面前领受——这是法，这是律，这是导师的教说。』诸比丘，对那位比丘所说的，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、正自觉者之语；那位长老善受了。』诸比丘，你们应受持这第四大教法。诸比丘，此为四大教法。」第十。
‘‘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.
86思集第三
Sañcetaniyavaggo tatiyo.
87其摄颂——
Tassuddānaṃ –
88思、分别论、拘絺罗、阿难、优波婆那为第五；
Cetanā vibhatti koṭṭhiko, ānando upavāṇapañcamaṃ;
89请求、罗睺罗、詹跋离、涅槃、大教法。
Āyācana-rāhula-jambālī, nibbānaṃ mahāpadesenāti.