DN 29 · 清净经
16. 可喜经
6. Pāsādikasuttaṃ
164如是我闻：一时，世尊住在释迦国，一个名叫韦达尼亚的释迦城，就在他们的芒果林宫殿里。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.
3尼干陀若提子命终
Nigaṇṭhanāṭaputtakālaṅkiriyā
4尔时，尼干陀·那他子刚在巴瓦城命终。由于他的命终，尼干陀们分裂成二派，生起争论，生起诤论，生起纷争，陷入争执，以口舌互相刺伤而住：「你不了知此法律，我了知此法律，你怎能了知此法律？你行邪道，我行正道。我的有条理，你的无条理。应先说的你后说，应后说的你先说。你深思熟虑的被推翻了，你的论点被驳倒了，你被折服了，去解脱你的论点吧，或者如果你能的话就解开它！」在尼干陀·那他子的追随者中，简直就像是杀戮在进行。那些尼干陀·那他子的在家弟子、穿白衣者，对尼干陀·那他子的追随者们也呈现厌离相、离贪相、厌恶相，因为那法律是恶说的、恶示的、非出离的、非导向寂静的、非正自觉者所说的、支柱已破的、无依怙处的。
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati . Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā , tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
165那时，沙玛内拉准达在波瓦城雨安居结束后，就到沙玛村，来到具寿阿难所在的地方。到了之后，向具寿阿难顶礼，然后坐在一旁。坐下后，沙玛内拉准达对具寿阿难说：“尊者，尼乾陀若提子刚在波瓦城去世了。由于他的去世，尼乾子们分裂了，分成两派……乃至……塔庙已破，无所归依。”
Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’ti.
6听了这番话，具寿阿难对沙玛内拉准达说：“准达学友，这正是一个值得带到世尊面前的话题。来，学友准达，我们一起去拜见世尊，把这件事禀告世尊。”“好的，尊者。”沙玛内拉准达回答具寿阿难。
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – ‘‘atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā’’ti . ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
7于是具寿阿难和沙玛内拉准达一起前往世尊那里。到了之后，向世尊顶礼，然后坐在一旁。坐下后，具寿阿难对世尊说：“尊者，这位沙玛内拉准达这样说：‘尊者，尼乾陀若提子刚在波瓦城去世了。由于他的去世，尼乾子们分裂了，分成两派……乃至……塔庙已破，无所归依。’”
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā…pe… bhinnathūpe appaṭisaraṇe’’’ti.
8非正自觉者所宣说法律
Asammāsambuddhappaveditadhammavinayo
166「准达，在恶说的法律中、恶示的、非出离的、非导向寂静的、非正自觉者所说的，确实就是这样。准达，在此，导师是非正自觉者，法是恶说的、恶示的、非出离的、非导向寂静的、非正自觉者所说的，而弟子在那法中不随法而行地住，不正行，不随法行，离开那法而行。应该对他这样说：『贤友，你有所得，你善得，你的导师是非正自觉者，法是恶说的、恶示的、非出离的、非导向寂静的、非正自觉者所说的。而你在那法中不随法而行地住，不正行，不随法行，离开那法而行。』如此，准达，导师在那里应受呵责，法在那里应受呵责，而弟子在那里应如此赞叹。准达，若有人对这样的弟子这样说：『愿具寿如此行，如你的导师所教导、所施设的法那样。』劝导者、所劝导的、被劝导而如此行者，他们全都产生很多非福。那是什么原因？准达，在恶说的法律中、恶示的、非出离的、非导向寂静的、非正自觉者所说的，确实就是这样。
‘‘Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti , yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
167准达，然而，这里有这样一种情况：导师不是正自觉者，法也是恶说的、宣说恶劣的、非导向出离的、不导向寂静的、非正自觉者所宣说的；但弟子却住于那法中，依法随法而行，如法修行，随顺于法，受持着那法来生活。他应该被这样告知：‘贤友，这实在是你的损失，是你的不幸！你的导师不是正自觉者，法又恶说、宣说恶劣……，而你自己却住于那法中，依法随法而行……’。就这样，准达，在这里，导师应受责备，法应受责备，那样的弟子也应受责备。准达，如果有人这样去称赞那种弟子：‘这位尊者确实是依理而行，必定会证达真理’，那么，那称赞者、他所称赞的对象、以及那个被称赞后更精勤努力的人，所有这些人都造作众多非福德。这是什么原因呢？准达，因为这是在恶说、宣说恶劣、非导向出离、不导向寂静、非正自觉者所宣说的法与律当中，情况就是如此。
‘‘Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho , dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
11正自觉者所宣说法律
Sammāsambuddhappaveditadhammavinayo
168然而，准达，这里又有一种情况：导师是正自觉者，法是善说的、宣说良好的、导向出离的、导向寂静的、正自觉者所宣说的；弟子也住于那法中，依法随法而行，如法修行，随顺于法，受持着那法来生活。他应该被这样告知：‘贤友，这实在是你的获益，是你的善得！你的导师是正自觉者，法也善说、宣说良好……，而你自己也住于那法中，依法随法而行……’。就这样，准达，在这里，导师值得赞叹，法值得赞叹，那样的弟子也值得赞叹。准达，如果有人这样去称赞那种弟子：‘这位尊者确实是依理而行，必定会证达真理’，那么，那称赞者、他所称赞的对象、以及那个被称赞后更精勤努力的人，所有这些人都产生众多福德。这是什么原因呢？准达，因为这是在善说、宣说良好、导向出离、导向寂静、正自觉者所宣说的法与律当中，情况就是如此。
‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ , cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
169「然而，准达，于此，导师是正自觉者，法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的，弟子于彼法中住于随法而行、如理而行、随顺法而行，受持彼法而行。应对他如此说——『贤友，你获得利益，你善得利益，你的导师是正自觉者，法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的。而你于彼法中住于随法而行、如理而行、随顺法而行，受持彼法而行。』如此，准达，导师在此值得赞叹，法在此值得赞叹，弟子在此如此值得赞叹。准达，若有人对如此的弟子如此说——『确实，具寿随顺正理而行，将证得正理。』赞叹者、所赞叹者、被赞叹者更加精进。他们一切都生起许多福德。那是什么原因？准达，因为在善说的法与律中、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的，就是如此。」
‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te sammāsambuddho , dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
14弟子随悔导师
Sāvakānutappasatthu
15弟子随悔导师
Sāvakānutappasatthu
170「然而，准达，于此，导师在世间出现，是阿拉汉、正自觉者，法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的，但他的弟子们在正法中未被教导义理，他们的梵行未完全圆满地被阐明、被显示、被详细分别论、被揭示，直至被天人很好地阐明。然后他们的导师消失了。准达，如此的导师死后，弟子们有追悔。那是什么原因？『导师在世间出现，是阿拉汉、正自觉者，法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的，但我们在正法中未被教导义理，我们的梵行未完全圆满地被阐明、被显示、被详细分别论、被揭示，直至被天人很好地阐明。然后我们的导师消失了。』准达，如此的导师死后，弟子们有追悔。」
‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.
17弟子不随悔导师
Sāvakānanutappasatthu
171「然而，准达，于此，导师在世间出现，是阿拉汉、正自觉者。法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的。他的弟子们在正法中被教导义理，他们的梵行完全圆满地被阐明、被显示、被详细分别论、被揭示，直至被天人很好地阐明。然后他们的导师消失了。准达，如此的导师死后，弟子们无追悔。那是什么原因？『导师在世间出现，是阿拉汉、正自觉者。法是善说的、善阐明的、导向出离的、导向寂静的、由正自觉者所宣说的。我们在正法中被教导义理，我们的梵行完全圆满地被阐明、被显示、被详细分别论、被揭示，直至被天人很好地阐明。然后我们的导师消失了。』准达，如此的导师死后，弟子们无追悔。」
‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti . Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ . Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.
19梵行不圆满等论
Brahmacariyaaparipūrādikathā
172“准达，即使梵行具备了这些支分，导师也是一位长老、久经岁月、出家已久、已达人生暮年的长者，他也有长老比丘弟子，这些弟子聪慧、训练有素、充满自信、已达安稳，能善巧地宣说正法，能在谬论生起时，以正法有效驳斥后，去开示有神变力的法。然而，如果他没有中年的比丘弟子……有了中年的比丘弟子，但没有新学的比丘弟子……有了新学的比丘弟子，但没有长老的比丘尼女弟子……有了长老的比丘尼女弟子，但没有中年的比丘尼女弟子……有了中年的比丘尼女弟子，但没有新学的比丘尼女弟子……有了新学的比丘尼女弟子，但没有在家的白衣男居士弟子，这些弟子是修梵行的……有了在家的白衣男居士弟子，这些弟子是修梵行的，但没有在家的白衣男居士弟子，这些弟子是享受感官欲乐的……有了在家的白衣男居士弟子，这些弟子是享受感官欲乐的，但没有在家的白衣女居士弟子，这些弟子是修梵行的……有了在家的白衣女居士弟子，这些弟子是修梵行的，但没有在家的白衣女居士弟子，这些弟子是享受感官欲乐的……有了在家的白衣女居士弟子，这些弟子是享受感官欲乐的，但这项梵行不是兴盛的、繁荣的、广布的、大众化的、普遍的，直到被天与人很好地阐明……这项梵行是兴盛的、繁荣的、广布的、大众化的、普遍的，直到被天与人很好地阐明，但却没有达到利养的顶点与名声的顶点。那么，以此支分，那样的梵行就是不圆满的。”
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
21“准达，再者，当梵行具备了这些支分，导师是一位长老、久经岁月、出家已久、已达人生暮年的长者，他又有长老比丘弟子，这些弟子聪慧、训练有素、充满自信、已达安稳，能善巧地宣说正法，能在谬论生起时，以正法有效驳斥后，去开示有神变力的法。他又有中年的比丘弟子……又有新学的比丘弟子……又有长老的比丘尼女弟子……又有中年的比丘尼女弟子……又有新学的比丘尼女弟子……又有在家的白衣男居士弟子，这些弟子是修梵行的……又有在家的白衣男居士弟子，这些弟子是享受感官欲乐的……又有在家的白衣女居士弟子，这些弟子是修梵行的……又有在家的白衣女居士弟子，这些弟子是享受感官欲乐的……而且这项梵行是兴盛的、繁荣的、广布的、大众化的、普遍的，直到被天与人很好地阐明，并达到了利养的顶点与名声的顶点。那么，以此支分，那样的梵行就是圆满的。”
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
173「准达，即使梵行具足这些支分，且导师是长老、耆宿、久出家者、已到达老年者，但若他没有长老比丘弟子们是聪慧的、已调御的、有自信的、已得安稳的，能够宣说正法，能够以正法善加折服已生起的外道邪说后宣说具神变的法，如此，彼梵行在此支分上不圆满。」
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto , no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
23「准达，当梵行具足这些支分，且导师是长老、耆宿、久出家者、已到达老年者，且他有长老比丘弟子们是聪慧的、已调御的、有自信的、已得安稳的，能够宣说正法，能够以正法善加折服已生起的外道邪说后宣说具神变的法，如此，彼梵行在此支分上圆满。」
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
174「准达，即使梵行具足这些支分，且导师是长老、耆宿、久出家者、已到达老年者，且他有长老比丘弟子们是聪慧的、已调御的、有自信的、已得安稳的，能够宣说正法，能够以正法善加折服已生起的外道邪说后宣说具神变的法，但若他没有中年比丘弟子们……(中略)……他有中年比丘弟子们，但若他没有新学比丘弟子们……(中略)……他有新学比丘弟子们，但若他没有长老比丘尼弟子们……(中略)……他有长老比丘尼弟子们，但若他没有中年比丘尼弟子们……(中略)……他有中年比丘尼弟子们，但若他没有新学比丘尼弟子们……(中略)……他有新学比丘尼弟子们，但若他没有近事男弟子们是在家、着白衣、行梵行者……(中略)……他有近事男弟子们是在家、着白衣、行梵行者，但若他没有近事男弟子们是在家、着白衣、享受欲乐者……(中略)……他有近事男弟子们是在家、着白衣、享受欲乐者，但若他没有近事女弟子们是在家女、着白衣、行梵行者……(中略)……他有近事女弟子们是在家女、着白衣、行梵行者，但若他没有近事女弟子们是在家女、着白衣、享受欲乐者……(中略)……他有近事女弟子们是在家女、着白衣、享受欲乐者，但若他的梵行不是兴盛的、繁荣的、广布的、人众的、广大的，直至被天人很好地阐明……(中略)……他的梵行是兴盛的、繁荣的、广布的、人众的、广大的，直至被天人很好地阐明，但若未达到利养与名声的顶点，如此，彼梵行在此支分上不圆满。」
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti…pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti…pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti , no ca khvassa navā bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino…pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
25「准达，当梵行具足这些支分，并且导师是长老、久修、久出家、已到达老年、已达高龄，他的长老比丘弟子们是熟练的、已调御的、有自信的、已达安稳处的，能够宣说正法，能够以如法善加折服已生起的外道邪说后宣说具神变的法。他的中等比丘弟子们……他的新比丘弟子们……他的长老比丘尼弟子们……他的中等比丘尼弟子们……他的新比丘尼弟子们……他的近事男弟子们是在家白衣梵行者。他的近事男弟子们是在家白衣欲乐者……他的近事女弟子们是在家女白衣梵行者……他的近事女弟子们是在家女白衣欲乐者……他的梵行是兴盛的、繁荣的、广布的、人众的、广大的，直至被天人很好地显示，并且达到利养的顶点、达到名声的顶点。如此，那梵行以那支分而圆满。」
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti…pe… therā cassa bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti…pe… upāsakā cassa sāvakā honti…pe… gihī odātavasanā brahmacārino . Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
175“准达，而如今，我是出现于世间的一位导师，是阿拉汉、正自觉者。法是被善说的、被完善宣示的、能导向解脱的、带来寂静的、由正自觉者所宣说的。我的弟子们已被我教导了正法，而我也向他们完整、清晰地揭示了那圆满的梵行，它具足一切要点，拥有神变力，直到被天与人很好地阐明。准达，而如今，我作为导师，也正是一位长老、久经岁月、出家已久、已达人生暮年的长者。”
‘‘Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.
27“准达，如今我确实有长老比丘弟子——他们聪慧、受过训练、无畏、已到达安稳，有能力开示正法，有能力以正法如理破斥生起的其他论说，并教导有神变力的法。准达，如今我确实有中年比丘弟子……准达，如今我确实有新学比丘弟子……准达，如今我确实有长老比丘尼弟子……准达，如今我确实有中年比丘尼弟子……准达，如今我确实有新学比丘尼弟子……准达，如今我确实有白衣在家的男居士弟子，他们是梵行者……准达，如今我确实有白衣在家的男居士弟子，他们是受用欲乐者……准达，如今我确实有白衣在家的女居士弟子，她们是梵行者……准达，如今我确实有白衣在家的女居士弟子，她们是受用欲乐者……准达，如今我的梵行确实是兴盛的、繁荣的、广泛流传的、人多广知的、遍布的，直到被天与人很好地阐明。”
‘‘Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda , etarahi majjhimā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo…pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
176“准达，就如今世间已出现的所有导师而言，准达，我不见任何一位其他导师像我这样，达到利养与名声的顶点。而准达，就如今世间已出现的僧团或教团而言，我不见任何其他僧团像这比丘僧团那样，达到利养与名声的顶点。准达，如果有人要正确地赞叹，说：‘它是具足一切特征、圆满一切特征、无减无增、善说、完全圆满的梵行，被很好地阐明’，那么，他正确地所说的，正是这个：‘它是具足一切特征……被很好地阐明。’”
‘‘Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… suppakāsita’nti.
29“准达，伍达卡罗摩子曾说过这样的话：‘看见的人却看不见。’什么是‘看见的人却看不见’呢？他看见已极锋利剃刀的刀面，却看不见它的刀刃。这就叫作‘看见的人却看不见’。准达，伍达卡罗摩子所说的这句话，是低劣、凡俗、属于凡夫、非圣者、不具利益的，那只是就一把剃刀而言。然而，准达，如果有人要正确地赞叹，说‘看见的人却看不见’，那么，他正确地所说的，正是这个：‘看见的人却看不见。’怎么是‘看见的人却看不见’呢？‘如此具足一切特征、圆满一切特征、无减无增、善说、完全圆满的梵行，被很好地阐明’——像这样，他看见了这个整体。‘在此处，如果将这部分削减，它会变得更为清净’——像这样，他看不见这其中的道理。‘在此处，如果将这部分增添，它会变得圆满’——像这样，他看不见这其中的道理。准达，这就叫作‘看见的人却看不见’。准达，如果有人要正确地赞叹，说：‘它是具足一切特征……梵行被很好地阐明。’那么，他正确地所说的，正是这个：‘它是具足一切特征、圆满一切特征、无减无增、善说、完全圆满的梵行，被很好地阐明。’”
‘‘Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati – ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ , cunda, sammā vadamāno vadeyya – ‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati . Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati . Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati. Idaṃ vuccati cunda – ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti.
30应合诵之法
Saṅgāyitabbadhammo
31应合诵之法
Saṅgāyitabbadhammo
177“因此，准达，对于我证知后为你们宣说的那些法，在那里，你们所有人都应当集合、会合，以义理对应义理，以文句对应文句，共同合诵，而不应诤论，以便这梵行能长久住立、久传于世。那会是为了众多人的利益、为了众多人的安乐、为了对世间的悲悯、为了天与人的利益、福祉和安乐。准达，哪些是我证知后为你们宣说的法，在那里，你们所有人都应当集合、会合，以义理对应义理，以文句对应文句，共同合诵，而不应诤论，以便这梵行能长久住立、久传于世，那会是为了众多人的利益、为了众多人的安乐、为了对世间的悲悯、为了天与人的利益、福祉和安乐呢？这就是——四念处、四正勤、四神足、五根、五力、七觉支、八支圣道。准达，这些就是我为你们宣说的、证知的法。在那里，你们所有人都应当集合、会合，以义理对应义理，以文句对应文句，共同合诵，而不应诤论，以便这梵行能长久住立、久传于世，那会是为了众多人的利益、为了众多人的安乐、为了对世间的悲悯、为了天与人的利益、福祉和安乐。”
Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda , dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
33令知方式
Saññāpetabbavidhi
34令知方式
Saññāpetabbavidhi
178“准达，你们和合、融洽、不诤论地学习时，可能有某位同梵行者在僧团中说法。如果你们有这样的想法：‘这位尊者既错误地把握了义理，又错误地安立了文句。’那么，对于他，你们既不应随喜，也不应驳斥。不随喜、不驳斥之后，应当这样对他说：‘贤友，对于这个义理，是这些文句还是那些文句更合适呢？对于这些文句，是这个义理还是那个义理更合适呢？’如果他这样说：‘贤友，对于这个义理，正是这些文句更合适；对于这些文句，正是这个义理更合适。’那么，对于他，你们不应赞成，也不应苛责。不赞成、不苛责之后，应当好好地使他确切地了知那义理和那些文句。”
‘‘Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti ? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.
179准达，如果僧团里有其他同修解说教法，而你们心里想：‘这位尊者既把握对了意思，也用对了词句’，那么，你们应当对他的言说随喜赞叹，说：‘太好了！’随喜赞叹之后，应当这样对他说：‘贤友，我们真受益，我们真幸运，能见到像尊者您这样的同修，把法义和词句都表达得如此到位。’
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya – ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.
180「再者，准达，若同梵行者在僧团中说法。对此，若你们如此想：『这位具寿确实正确地理解了义理，但错误地安立了文句。』对他既不应欢喜也不应反对；不欢喜、不反对后，应如此对他说：『贤友，对于这个义理，这些文句或那些文句，哪些更为适当？』若他如此说：『贤友，对于这个义理，即那些文句更为适当。』他既不应被赞扬也不应被贬低；不赞扬、不贬低后，应善加教导他那些文句的适当性。」
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti . So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.
181「再者，准达，若同梵行者在僧团中说法。对此，若你们如此想：『这位具寿确实正确地理解了义理，也正确地安立了文句。』对他所说应欢喜、应随喜『善哉』；欢喜、随喜『善哉』后，应如此对他说：『贤友，我们获得利益，贤友，我们善得利益，我们得见具寿这样的同梵行者，如此具足义理、具足文句。』」
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupeta’nti.
39佛陀开许资具的原因
Paccayānuññātakāraṇaṃ
182「准达，我不只为了现法诸漏的防护而说法。准达，我也不只为了来世诸漏的对治而说法。准达，我既为了现法诸漏的防护而说法，也为了来世诸漏的对治而说法。因此，准达，我所允许你们的衣，那对你们足够——仅为了防护寒冷、防护炎热、防护虻蚊风日爬虫类的触恼，仅为了遮蔽羞处的目的。我所允许你们的钵食，那对你们足够——仅为了此身的住立、存续，为了止息伤害，为了资助梵行，如此『我将灭除旧受，不生起新受，我将有存续、无过、安乐住。』我所允许你们的住所，那对你们足够——仅为了防护寒冷、防护炎热、防护虻蚊风日爬虫类的触恼，仅为了避免季节的危险、乐于独处的目的。我所允许你们的病者所需药品资具，那对你们足够——仅为了对治已生起的病苦之受，以无病为最上。」
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca . Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya .
41乐住随行
Sukhallikānuyogo
42乐住随行
Sukhallikānuyogo
183准达，确实有这种可能，那些外道游行者会这么说：'这些释迦子沙门，是依着四种安乐的修习而住的。'他们这样说的话，你们应该这样回答他们。他们如果正确地说，会如实地说，不会用虚假不实的话来诽谤你们。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino , cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘katamo so , āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
44准达，有这四种沉溺于享乐的追求，它们是低级的、粗俗的、凡夫的、非圣者的、不导向利益的，它们不会导向厌离、不会导向离欲、不会导向灭尽、不会导向寂静、不会导向证智、不会导向正觉、也不会导向涅槃。是哪四种呢？
‘‘Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?
45「准达，于此，某愚人杀害生类后又杀害，以此使自己快乐、满足。这是第一种乐住的追求。」
‘‘Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.
46「再者，准达，于此，某人不与取后又不与取，以此使自己快乐、满足。这是第二种乐住的追求。」
‘‘Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.
47「再者，准达，于此，某人一再说妄语后，使自己快乐、满足。这是第三种乐著之随行。」
‘‘Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.
48「再者，准达，于此，某人具足、具备五种欲功德而受用。这是第四种乐著之随行。」
‘‘Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.
49“准达，这四种纵情欲乐之事，是低劣的、世俗的、凡夫的行为，不是圣者的，是导致不利的，不会导向厌离、不会导向离欲、不会导向灭尽、不会导向寂静、不会导向证智、不会导向正觉、不会导向涅槃。”
‘‘Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
50「准达，然而，这是可能的：外道游方者们可能会如此说——『沙门释迦子们从事、住于这四种乐著之随行』。对他们应当说『不是』。他们如此说并非正说，他们会以非真实、非事实来诽谤你们。」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.
184“准达，有这四种对安乐的追求，它们能纯粹地导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃。哪四种呢？”
‘‘Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?
52“准达，在此，有比丘远离了感官欲望，远离了不善法，进入并安住于有寻、有伺，由离而生喜乐的初禅。这是第一种对安乐的追求。”
‘‘Idha , cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.
53“再者，准达，有比丘平息了寻与伺……进入并安住于第二禅。这是第二种对安乐的追求。”
‘‘Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.
54“再者，准达，有比丘对喜也离欲……进入并安住于第三禅。这是第三种对安乐的追求。”
‘‘Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.
55“再者，准达，有比丘舍断了乐，也舍断了苦……进入并安住于第四禅。这是第四种对安乐的追求。”
‘‘Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.
56“准达，就是这四种对安乐的追求，能纯粹地导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃。”
‘‘Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
57「准达，这是可能的：异教的游方者们可能会这样说——『沙门乔达摩之子们住于从事这四种乐住随行』。对他们应该说『是的』。他们如此说是正说，他们不会以非真实、非事实诽谤你们。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.
58乐住随行利益
Sukhallikānuyogānisaṃso
185「准达，这是可能的：异教的游方者们可能会这样说——『贤友们，对住于从事这四种乐住随行者，应该期待多少果、多少功德利益呢？』准达，对如此说的异教游方者们应该这样说——『贤友们，对住于从事这四种乐住随行者，应该期待四果、四种功德利益。哪四种？贤友们，于此，比丘以三结的灭尽，成为入流者，不退堕法，决定趣向正觉。这是第一果、第一功德利益。再者，贤友们，比丘以三结的灭尽，以贪嗔痴的减弱，成为一来者，只来此世间一次后作苦的终结。这是第二果、第二功德利益。再者，贤友们，比丘以五下分结的灭尽，成为化生者，在那里般涅槃，不从那个世间再来之法。这是第三果、第三功德利益。再者，贤友们，比丘以诸漏的灭尽，于现法自己以证智实证后，进入后住于无漏的心解脱、慧解脱。这是第四果、第四功德利益。贤友们，对住于从事这四种乐住随行者，应该期待这四果、这四种功德利益。』
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā’’ti.
60漏尽者不可能处
Khīṇāsavaabhabbaṭhānaṃ
186「准达，这是可能的：异教的游方者们可能会这样说——『沙门乔达摩之子们住于无依止法』。准达，对如此说的异教游方者们应该这样说——『贤友们，确实有彼世尊、知者、见者、阿拉汉、正自觉者为诸弟子所教导、所施设的诸法，尽形寿不可超越。贤友们，譬如因陀罗柱或铁柱，根深蒂固，善埋入地，不动不摇。同样地，贤友们，彼世尊、知者、见者、阿拉汉、正自觉者为诸弟子所教导、所施设的诸法，尽形寿不可超越。贤友们，凡彼比丘是阿拉汉、漏尽者、已住梵行、所作已办、已舍重担、已达自己的目的、已尽有结、以正智解脱者，他不能行九事。贤友们，漏尽比丘不能故意夺生命者的命；漏尽比丘不能以盗心取未给予之物；漏尽比丘不能行淫法；漏尽比丘不能知而说妄语；漏尽比丘不能如以前在家时那样为储藏而受用诸欲；漏尽比丘不能行欲行；漏尽比丘不能行嗔行；漏尽比丘不能行痴行；漏尽比丘不能行怖畏行。贤友们，凡彼比丘是阿拉汉、漏尽者、已住梵行、所作已办、已舍重担、已达自己的目的、已尽有结、以正智解脱者，他不能行这九事。』
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’nti.
62问答
Pañhābyākaraṇaṃ
63问答
Pañhābyākaraṇaṃ
187「准达，这是可能的：异教的游方者们可能会这样说——『沙门乔达摩施设关于过去时的无边智见，但不施设关于未来时的无边智见，这是什么？这是如何？』那些异教的游方者们以另一种智见认为应该施设另一种智见，如同愚者、无能者那样。准达，关于过去时，如来有随念之智；他随念所希望的程度。而关于未来时，如来生起菩提生之智——『这是最后生，现在不再有后有』。准达，如果关于过去是非真实、非真正、非与义相应的，如来不记说那个。准达，如果关于过去是真实、真正、但非与义相应的，如来也不记说那个。准达，如果关于过去是真实、真正、与义相应的，在那里如来是知时者，对那个问题的解答。准达，如果关于未来是非真实、非真正、非与义相应的，如来不记说那个……对那个问题的解答。准达，如果关于现在是非真实、非真正、非与义相应的，如来不记说那个。准达，如果关于现在是真实、真正、但非与义相应的，如来也不记说那个。准达，如果关于现在是真实、真正、与义相应的，在那里如来是知时者，对那个问题的解答。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti…pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
188准达，就是这样，在关于过去、未来、现在的一切法上，如来都是应时而说、据实而说、利益而说、依法而说、依律而说的，因此，他被称作'如来'。再者，准达，在这包含天、魔、梵天的世界中，在这包含沙门、婆罗门、天、人的众生中，凡是所见、所闻、所觉、所识、所得、所寻、所随行于心的，一切都被如来彻底觉悟了，因此，他被称作'如来'。再者，准达，从如来证悟无上正自觉的那一夜，到他在无余涅槃界般涅槃的那一夜，在这期间，他所说、所谈、所指示的，一切都是完全如实，绝非虚妄，因此，他被称作'如来'。准达，如来怎样说，就怎样做；怎样做，就怎样说。如此，因为他是如说而行、如行而说，因此被称作'如来'。准达，在这包含天、魔、梵天的世界中，在这包含沙门、婆罗门、天、人的众生中，如来是征服者，不可被征服，是万法的遍见者，是自在者，因此，他被称作'如来'。
‘‘Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
66不记说处
Abyākataṭṭhānaṃ
67不记说处
Abyākataṭṭhānaṃ
189「准达，这是可能的：异教的游方者们可能会这样说——『贤友们，如来死后存在，唯此是真实，其他是虚妄吗？』准达，对如此说的异教游方者们应该这样说——『贤友们，世尊未记说——「如来死后存在，唯此是真实，其他是虚妄」。』
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho, āvuso, bhagavatā – ‘‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
69「准达，确实有此可能性，其他外道游方者会如此说：『贤友，如来死后不存在，唯此为真，其余为虚妄。』准达，对如此说的其他外道游方者应如此说：『贤友，这也是世尊所未记说的——「如来死后不存在，唯此为真，其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
70「准达，确实有此可能性，其他外道游方者会如此说：『贤友，如来死后既存在又不存在，唯此为真，其余为虚妄。』准达，对如此说的其他外道游方者应如此说：『贤友，这也是世尊所未记说的——「如来死后既存在又不存在，唯此为真，其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
71「准达，确实有此可能性，其他外道游方者会如此说：『贤友，如来死后既非存在也非不存在，唯此为真，其余为虚妄。』准达，对如此说的其他外道游方者应如此说：『贤友，这也是世尊所未记说的——「如来死后既非存在也非不存在，唯此为真，其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
72「准达，确实有此可能性，其他外道游方者会如此说：『贤友，为何沙门乔达摩未记说此？』准达，对如此说的其他外道游方者应如此说：『贤友，这不与义相应，不与法相应，非梵行之初，不导向厌离、离贪、灭、寂止、证智、正觉、涅槃，因此世尊未记说此。』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākata’nti.
73记说处
Byākataṭṭhānaṃ
74记说处
Byākataṭṭhānaṃ
190「准达，确实有此可能性，其他外道游方者会如此说：『贤友，沙门乔达摩记说了什么？』准达，对如此说的其他外道游方者应如此说：『贤友，「此是苦」，世尊已记说；「此是苦集」，贤友，世尊已记说；「此是苦灭」，贤友，世尊已记说；「此是导向苦灭之道」，贤友，世尊已记说。』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākata’nti.
76「准达，确实有此可能性，其他外道游方者会如此说：『贤友，为何沙门乔达摩记说此？』准达，对如此说的其他外道游方者应如此说：『贤友，因为这与义相应，这与法相应，这是梵行之初，导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。因此世尊记说此。』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākata’nti.
77前际相应见依
Pubbantasahagatadiṭṭhinissayā
191准达，那些与过去边相关的见依处，我也已经为你们解说过，该如何解说就如何解说。而那些不该那样解说的，我又怎么会为你们那样解说呢？准达，那些与未来边相关的见依处，我也已经为你们解说过，该如何解说就如何解说。而那些不该那样解说的，我又怎么会为你们那样解说呢？
准达，哪些是我已经为你们解说过、该如何解说就如何解说的、与过去边相关的见依处呢？准达，有一些沙门、婆罗门，持这样的论、这样的见：‘我与世界是常的，只有这是真实的，其余都是虚妄的。’可是，准达，还有一些沙门、婆罗门，持这样的论、这样的见：‘我与世界是无常的……我与世界既是常又是无常的……我与世界既不是常也不是无常的……我与世界是自作（由自己创造）的……我与世界是他作（由其他创造）的……我与世界既是自作又是他作的……我与世界非自作、非他作、是无因生的，只有这是真实的，其余都是虚妄的。’‘乐与苦是常的……乐与苦是无常的……乐与苦既是常又是无常的……乐与苦既不是常也不是无常的……乐与苦是自作的……乐与苦是他作的……乐与苦既是自作又是他作的……乐与苦非自作、非他作、是无因生的，只有这是真实的，其余都是虚妄的。’
‘‘Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) ? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña’nti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti.
192「准达，在此，那些沙门婆罗门如此说、如此见：『我与世间是常，唯此为真，其余为虚妄。』我去到他们那里如此说：『贤友，确实有此所说——「我与世间是常」吗？』而他们如此说：『唯此为真，其余为虚妄。』我不认可他们那个。那是什么原因？准达，因为在此有些众生有不同的想。准达，以此施设，我不见有与自己相等者，何况超胜者。然而在此我确实更超胜，即在增上施设方面。」
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘sassato attā ca loko cā’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
193「准达，于此，那些如是说、如是见的沙门婆罗门——『我与世间是无常的……我与世间是常的……我与世间既是常的又是无常的……我与世间既非常的又非无常的……我与世间是自作的……我与世间是他作的……我与世间既是自作的又是他作的……我与世间非自作、非他作、无因生的……苦乐是常的……苦乐是无常的……苦乐既是常的又是无常的……苦乐既非常的又非无常的……苦乐是自作的……苦乐是他作的……苦乐既是自作的又是他作的……苦乐非自作、非他作、无因生的，唯此是真实，其余是虚妄』。我前往他们那里，如是说：『贤友们，是否有这个被称为「苦乐非自作、非他作、无因生的」?』当他们如是说『唯此是真实，其余是虚妄』时，我不认可他们那个。那是什么原因？准达，于此，确实有一些有情是持异想的。准达，以此施设，我不见有与自己相等者，何况更胜者。然而，我在那里确实更胜，即是超越施设。准达，这些是与过去边相关的见依处，已被我所分别论，如其应被分别论的。而如其不应被分别论的，我为何要为你们如是分别论呢？」
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha’’’nti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā . Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?
81后际相应见依
Aparantasahagatadiṭṭhinissayā
194准达，哪些是我已经为你们解说过、该如何解说就如何解说的、与未来边相关的见依处呢？准达，有一些沙门、婆罗门，持这样的论、这样的见：‘死后自我是有形的、健康的，只有这是真实的，其余都是虚妄的。’可是，准达，还有一些沙门、婆罗门，持这样的论、这样的见：‘死后自我是无形的……死后自我既是有形又是无形的……死后自我既不是有形也不是无形的……死后自我是有想的……死后自我是无想的……死后自我非有想非无想的……自我断灭、消亡，死后不存在，只有这是真实的，其余都是虚妄的。’
准达，对于这些持‘死后自我是有形的、健康的，只有这是真实的，其余都是虚妄的’之类论、见的沙门、婆罗门，我前往并这样对他们说：‘贤友，你们所说的“死后自我是有形的、健康的”，真有这回事吗？’而他们这样说：‘只有这是真实的，其余都是虚妄的。’对此，我不认可他们。为什么呢？准达，因为在这里，还有其他众生有着与此不同的认知。准达，即使以我自己的智慧来观察，我也看不到有与这种施设等同的，更不用说更高的了。恰恰相反，我才是那更高、更卓越的施设者。
‘‘Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) ? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘rūpī attā hoti arogo paraṃ maraṇā’’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
195「准达，于此，那些如是说、如是见的沙门婆罗门——『我死后是无色的……我死后既是有色的又是无色的……我死后既非有色的又非无色的……我死后是有想的……我死后是无想的……我死后是非想非非想的……我死后断灭、消失、不存在，唯此是真实，其余是虚妄』。我前往他们那里，如是说：『贤友们，是否有这个被称为「我死后断灭、消失、不存在」?』准达，当他们如是说『唯此是真实，其余是虚妄』时，我不认可他们那个。那是什么原因？准达，于此，确实有一些有情是持异想的。准达，以此施设，我不见有与自己相等者，何况更胜者。然而，我在那里确实更胜，即是超越施设。准达，这些是与未来边相关的见依处，已被我所分别论，如其应被分别论的。而如其不应被分别论的，我为何要为你们如是分别论呢？」
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘attā ucchijjati vinassati na hoti paraṃ maraṇā’’’ti? Yañca kho te, cunda, evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā , yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?
196准达，为了舍断、超越这些与过去边相关的见依处，以及这些与未来边相关的见依处，我这样教导、制立了四念处。哪四种呢？
准达，在此，比丘于身随观身而住，精勤、正知、具念，调伏世间的贪忧。于受随观受而住……于心随观心而住……于法随观法而住，精勤、正知、具念，调伏世间的贪忧。
准达，正是为了舍断、超越这些与过去边相关的见依处，以及这些与未来边相关的见依处，我这样教导、制立了这四念处。”
‘‘Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā’’ti.
197尔时，具寿伍巴瓦那站在世尊背后，为世尊扇凉。于是，具寿伍巴瓦那对世尊如是说：「尊者，不可思议！尊者，未曾有！尊者，这法门确实是令人净信的！尊者，这法门确实是极令人净信的！尊者，这法门名为什么？」「伍巴瓦那，因此，你应忆持这法门为『令人净信的』。」世尊说此。具寿伍巴瓦那心悦，欢喜世尊所说。
Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī’’ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.
86可喜经完，第六
Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.