DN 9 · 布咤婆楼经

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游方者布咤婆楼事

406如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，游方者布咤婆楼与约三百位游方者一起，住在末利迦园中一座围有树篱的单厅论议精舍。那天，世尊于午前穿好下衣，持衣钵，进入舍卫城托钵。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
407那时，世尊心想：“现在进舍卫城托钵还为时过早。不妨我前往玛莉咖园那间单堂的一时论者修道林，去造访游方者布咤婆楼吧。”于是，世尊便朝玛莉咖园的单堂一时论者修道林走去。
Atha kho bhagavato etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
408当时，游方者布咤婆楼正与一大群游方众坐在一起，他们喧哗嘈杂，高谈阔论着种种低俗的话题。即所谓：国王论、盗贼论、大臣论、军队论、恐怖论、战争论、食物论、饮料论、衣服论、床铺论、花鬘论、香熏论、亲戚论、车乘论、村庄论、镇集论、城市论、国土论、妇女论、勇士论、街巷论、井边论、先祖论、种种杂论、世间传说、海洋传说，以及有或无之类的谈论。
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.
409游方者布咤婆楼远远望见世尊正朝这边走来，见后便安抚自己的大众说：“各位，请静下来，请不要做声。这位沙门乔达摩来了。这位尊者喜爱寂静，也赞叹寂静。或许他看到我们这群寂静的大众，会愿意移步前来。”
Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.
410世尊便朝游方者布咤婆楼走去。游方者布咤婆楼对世尊说：“尊者世尊，请过来。尊者世尊，欢迎您来。尊者世尊，真是好久不见您作这样的安排，今天竟能来到这里。世尊，请坐，这里已备好座位。”
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññatta’’nti.
8世尊在备好的座位上坐下。游方者布咤婆楼则取了一张低座，坐在一旁。世尊对坐在一旁的游方者布咤婆楼说：“布咤婆楼，你们刚才聚在一起谈论什么呢？你们中断的谈话又是什么？”
Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha , poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti?

想灭论

411听到这里，游方者布咤婆楼对世尊这样说道：“尊者，我们刚才聚在一起谈论的那些话，就先搁在一边吧。尊者，那样的谈话，世尊以后要听到也并非难事。尊者，在前几天以及更早些日子，种种外道沙门、婆罗门聚集在辩论堂中，同坐一处，谈起了殊胜想的灭尽——他们问道：‘诸位，殊胜想的灭尽究竟是怎样发生的呢？’当时，其中有一些人这样说：‘人的想，无因无缘而生，无因无缘而灭。当想生起时，此人便有想；当想灭去时，此人便无想。’他们便是如此解说殊胜想的灭尽的。”
Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi – ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
11“另有一人这样说：‘诸位，并非如此。诸位，想即是人的自我。这个自我，一时来，一时去。当它来时，此人便有想；当它去时，此人便无想。’他们便是这样解说殊胜想灭尽的。”
‘‘Tamañño evamāha – ‘na kho pana metaṃ , bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
12“又有一人这样说：‘诸位，并非如此。诸位，世间确有具大神通、大威力的沙门与婆罗门。他们将想引入此人的身心，又将想从此人的身心引出。当他们将想引入时，此人便有想；当他们将想引出时，此人便无想。’他们便是这样解说殊胜想灭尽的。”
‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
13“还有另一个人这样说：‘诸位，并非如此。诸位，确实有具大神通、大威力的天神。他们对此人的想加以引入，又加以抽出。当他们引入时，此人便有想；当他们抽出时，此人便无想。’他们就是这样解说殊胜想灭尽的。”
‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
14“尊者，那时我便忆念起世尊：‘啊，这必定是世尊！啊，这必定是善逝！唯有他能于这些法如此善巧通达。’尊者，世尊对于殊胜想灭尽，确是善巧、了知的。尊者，殊胜想灭尽究竟如何发生呢？”
‘‘Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī’’ti?

有因之想生灭论

412“布咤婆楼，有些沙门、婆罗门这样说：‘人的想无因无缘而生灭。’他们从一开始就错了。这是什么缘故呢？布咤婆楼，人的想有因有缘，才生起又灭去。由某一种修学，一种想生起；由某一种修学，一种想灭尽。”
‘‘Tatra , poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati’’.
413什么是修学呢？世尊说：‘布咤婆楼，如来出现于世间，是阿拉汉、正自觉者……（如第190-212段所详述）。布咤婆楼，如此，比丘具足戒……当他见到自己已舍断此五盖后，内心生起欢喜；欢喜者，喜便生起；意喜者，身得轻安；身轻安者，感受乐；有乐者，心得定。他远离欲、远离不善法，有寻有伺，由远离而生起喜与乐，证入初禅那而住。他先前所有的欲想，那时便灭尽了。在那一刻，有由远离而生的喜乐微细真实想，他正是住于那由远离而生的喜乐微细真实想。布咤婆楼，这样，由修学，一种想生起；由修学，一种想灭尽。这就是修学。’
‘‘Kā ca sikkhā’’ti? Bhagavā avoca – ‘‘idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā’’ti bhagavā avoca.
18再者，布咤婆楼，比丘息止寻与伺，内心澄净，心成统一，无寻无伺，由定而生起喜与乐，证入第二禅那而住。先前所有由远离而生的喜乐微细真实想，那时便灭尽了。在那一刻，有由定而生的喜乐微细真实想，他正是住于那由定而生的喜乐微细真实想。布咤婆楼，这样，由修学，一种想生起；由修学，一种想灭尽。这也是修学。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti , samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
19再者，布咤婆楼，比丘随着喜的消退，安住于舍，具足正念与正知，并且亲身体验乐——如圣者们所称说的：‘舍、具念、乐于住者’，进入并安住于第三禅。他此前所有的由定生起的喜乐微细真实想，那种想便灭尽。那时，有舍乐微细真实想，他在那时正是具有舍乐微细真实想。布咤婆楼，如此，通过修习，一种想生起；通过修习，一种想灭尽。这同样是修习。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
20再者，布咤婆楼，比丘由舍断乐、由舍断苦，并且先前的喜悦与忧伤皆已消逝，进入并安住于不苦不乐、舍念清净的第四禅。他此前所有的舍乐微细真实想，那种想便灭尽。那时，有不苦不乐的微细真实想，他在那时正是具有不苦不乐的微细真实想。布咤婆楼，如此，通过修习，一种想生起；通过修习，一种想灭尽。这同样是修习。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
21“再者，布咤婆楼，比丘完全超越色想，灭尽有对想，不再关注种种想，具念‘虚空无边’，进入并安住于空无边处。他此前所有的色想，那种想便灭尽。那时，有空无边处的微细真实想，他在那时正是具有空无边处的微细真实想。布咤婆楼，如此，通过修习，一种想生起；通过修习，一种想灭尽。这同样是修习。”
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā , sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
22“再者，布咤婆楼，比丘完全超越空无边处，了知‘识无边际’，证入识无边处而住。他先前安住的空无边处微细真实想，那种想便灭尽了。在那一刻，他有识无边处的微细真实想，彼时正是安住于识无边处微细真实想。布咤婆楼，如此，透过修学，一种想生起；透过修学，一种想灭尽。这也是修学。”
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
23再者，布咤婆楼，比丘完全超越识无边处，了知‘一无所有’，证入无所有处而住。他先前安住的识无边处微细真实想，那种想便灭尽了。在那一刻，他有无所有处的微细真实想，彼时正是安住于无所有处微细真实想。布咤婆楼，如此，透过修学，一种想生起；透过修学，一种想灭尽。这也是修学。世尊这样说道。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
414“布咤婆楼，当比丘于此成为自主想者，他便从此处至彼处，渐次触及想的顶点。当他安住于想的顶点时，心里会这样想：‘思虑、造作于我不利，不思虑、不造作则于我更为有益。若我再思虑、造作，我这些微细真实想便会灭尽，而其他粗重的想又会生起。既然如此，我何不既不思虑，也不造作呢？’于是他既不思虑，也不造作。当他不再思虑、不再造作时，那些微细真实想便灭尽了，而其他粗重的想也不再生起。他便触证了灭。布咤婆楼，这就是渐次止息想且具足正知的等至。”
‘‘Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti – ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyya’nti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.
25“布咤婆楼，你意下如何？你过去可曾听闻过这种——次第止息想并能了知的等至？”“世尊，从未听闻。世尊，我是这样理解您所说：布咤婆楼，比丘于此处把握自心的想，从此处到彼处，次第触及想的顶点。当他安住于想的顶点时，心中便这样思惟：‘我若思虑、造作，于我愈不利；不思虑、不造作，于我愈善。倘若我继续思虑、造作，这些微细的真实想便会灭尽，而其他粗重的想又会生起。既然如此，我不如不思虑、不造作。’他便不思虑、不造作。当他不思虑、不造作时，那些微细的真实想便灭尽，而其他粗重的想也不生起。他如此触及灭。世尊，这就是次第止息想并能了知的等至。”“正是如此，布咤婆楼。”
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā’’ti? ‘‘No hetaṃ, bhante. Evaṃ kho ahaṃ , bhante, bhagavato bhāsitaṃ ājānāmi – ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti – ‘‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyya’’nti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti . So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’’’ti. ‘‘Evaṃ, poṭṭhapādā’’ti.
415“世尊，您是施设一个想的顶点，还是施设多个想的顶点呢？”“布咤婆楼，我既施设一个想的顶点，也施设多个想的顶点。”“那么，世尊，如何既施设一个想的顶点，又施设多个想的顶点呢？”“布咤婆楼，比丘以何种方式触及灭，我便依那种方式施设想的顶点。布咤婆楼，如此，我既施设一个想的顶点，也施设多个想的顶点。”
‘‘Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī’’ti? ‘‘Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. ‘‘Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī’’ti? ‘‘Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti.
416“尊者，是想先生起，而后才有智？还是智先生起，而后才有想？又或者想与智同时生起，不分先后呢？”“布咤婆楼，是想先生起，而后才有智。而智的生起，是依赖于想的生起的。他这样了知：‘我的这个智，确实是凭借此缘而生起的。’布咤婆楼，从这一义理上应当这样理解：想如何先生起，而后才有智，而智的生起，是依赖于想的生起的。”
‘‘Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī’’ti? ‘‘Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī’’ti.

想与我

417“世尊，想是一个人的‘我’吗？还是想是一回事，‘我’是另一回事？” “布咤婆楼，你所认定的‘我’是什么样呢？” “世尊，我所认定的‘我’是粗糙的、有物质形体的，由四大所构成，以段食为食。” “布咤婆楼，如果你所认定的‘我’真是粗糙、有物质形体、由四大所构成、以段食为食的，那么正因如此，想便是一回事，‘我’便是另一回事。布咤婆楼，即使这个粗糙、有物质形体、由四大所构成、以段食为食的‘我’依然存在，这个人身上仍会有某些想生起，某些想灭去。布咤婆楼，依此道理便应当了知：想是一回事，‘我’是另一回事。”
‘‘Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā’’ti? ‘‘Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī’’ti ? ‘‘Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkha’’nti . ‘‘Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda , pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ , poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
418“尊者，我认为有这样一个意所成的‘我’，肢体具足，诸根无缺。”“布咤婆楼，如果你所认定的那个‘我’是意所成、肢体具足、诸根无缺的，即便如此，布咤婆楼，想还是一回事，‘我’还是另一回事。布咤婆楼，应以此理来了解：想是一回事，‘我’是另一回事。就算那个意所成、肢体具足、诸根无缺的‘我’依然存在，这个人身上依然会有一些想生起，另一些想灭去。布咤婆楼，由此理也应当了解：想是一回事，‘我’是另一回事。”
‘‘Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriya’’nti. ‘‘Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
419“尊者，我认许这样的我：无色，唯想所成。”“布咤婆楼，若是如此，你便有一个无色、唯想所成的我。即便在那种情形下，布咤婆楼，想仍然是一回事，我又是另一回事。布咤婆楼，你当依这法门来了知：想是一回事，我是另一回事。纵使这个无色、唯想所成的我持续安住，此人身上仍会有一些想生起，另一些想灭去。布咤婆楼，由此法门也当知：想是一回事，我是另一回事。”
‘‘Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmaya’’nti. ‘‘Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
420“尊者，那么我能否了知：‘想就是人的我’，或是‘想是一回事，我是另一回事’呢？”“布咤婆楼，你依不同的见解，受持不同的法教，有不同的意乐，修不同的瑜伽，依止不同的师长，这实难了知——‘想就是人的我’，或‘想是一回事，我是另一回事’。”
‘‘Sakkā panetaṃ, bhante, mayā ñātuṃ – ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? ‘‘Dujjānaṃ kho etaṃ , poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’’’ti.
33“尊者，既然我依不同的见解，受持不同的法教，有不同的意乐，修不同的瑜伽，依止不同的师长，此事于我实难了知：‘想就是人的我’，还是‘想是一回事，我是另一回事’。那么，尊者，您是否记说：‘世界是常住的，惟此是真实，余皆虚妄’？”“布咤婆楼，此事我不记说：‘世界是常住的，惟此是真实，余皆虚妄。’”
‘‘Sace taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamañña’nti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā – ‘sassato loko, idameva saccaṃ moghamañña’nti.
34“尊者，‘世界非恒常，唯此为真，余皆虚妄’是吗？”“布咤婆楼，此事我亦未记说：‘世界非恒常，唯此为真，余皆虚妄。’”
‘‘Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamañña’’’nti ? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
35“尊者，那么‘世界有边’……‘世界无边’……‘命即是身’……‘命异身’……‘如来死后存在’……‘如来死后不存在’……‘如来死后既存在又不存在’……‘如来死后既非存在又非不存在，唯此是真实，余皆虚妄’，您如何看呢？”“布咤婆楼，对此我同样未曾记说：‘如来死后既非存在又非不存在，唯此是真实，余皆虚妄。’”
‘‘Kiṃ pana, bhante, ‘antavā loko…pe… ‘anantavā loko … ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
36“尊者，世尊为何不记说这些事呢？”“布咤婆楼，因为这些事不具利益、不具法义，非梵行之根本，不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，故此我不记说。”
‘‘Kasmā panetaṃ, bhante, bhagavatā abyākata’’nti? ‘‘Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākata’’nti.
37“那么，尊者，世尊宣说了什么呢？”“布咤婆楼，我宣说了‘这是苦’、‘这是苦的集起’、‘这是苦的灭尽’、‘这是导向苦灭的道路’。”
‘‘Kiṃ pana, bhante, bhagavatā byākata’’nti? ‘‘Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākata’’nti.
38“尊者，世尊为何宣说这些呢？”“布咤婆楼，因为这些与义相应、与法相应，是梵行的根本，能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，所以我宣说它们。”“正是如此，世尊，正是如此，善逝。尊者，若世尊觉得合适，现在便可离去。”于是世尊从座起身，离开了。
‘‘Kasmā panetaṃ, bhante, bhagavatā byākata’’nti? ‘‘Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākata’’nti. ‘‘Evametaṃ, bhagavā, evametaṃ, sugata . Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
421世尊离去不久，那些游方者便从四面围住布咤婆楼，用讥刺的言语对他冷嘲热讽道：“瞧，这位布咤婆楼尊者就是如此——沙门乔达摩说什么，他便随喜什么：‘正是如此，世尊，正是如此，善逝。’可我们呢，压根没从沙门乔达摩那里听到任何决定性的说法。他既未说‘世界是常住的’，也未说‘世界是非常住的’；既未说‘世界有边际’，也未说‘世界无边际’；既未说‘命即是身’，也未说‘命与身异’；既未说‘如来死后存在’，也未说‘如来死后不存在’；既未说‘如来死后亦存在亦不存在’，也未说‘如来死后非存在非不存在’。”
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu – ‘‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā , ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti.
40听了他们的话，布咤婆楼游方者便对那些游方者说：“朋友们，我确实也不知道，沙门乔达摩可曾开示过任何决定性的说法——无论是‘世界是常’，还是‘世界是无常’……乃至无论是‘如来死后既非存在也非不存在’，还是别的什么。然而，沙门乔达摩所教导的修行之道，是真实的、正确的、如实的，它确立了法的规律性与必然性。一位教导如此真实、正确、如实的修行之道，确立了法的规律性与必然性的人，像我这样有智慧的人，又怎能不赞叹他所说的善说呢？”
Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca – ‘‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?

第二品 质多哈提舍利弗与布咤婆楼事

422两三天过后，质多·哈提舍利弗与游方者布咤婆楼一同前来谒见世尊。抵达之后，质多·哈提舍利弗向世尊顶礼，退坐一面。游方者布咤婆楼则与世尊互相问候，交谈了亲切友善的话语，随后也退坐一面。坐定之后，游方者布咤婆楼对世尊这样说道：“尊者，那天世尊离开后不久，那些游方者就以刺耳之言从四面围剿我：‘看吧，这位布咤婆楼尊者便是如此：沙门乔达摩说什么，他就随喜什么——“正是如此，世尊！正是如此，善逝！”然而我们，却未从沙门乔达摩那里听闻任何明确的宣说——他既未说“世界是常住的”，也未说“世界是无常的”；既未说“世界有边际”，也未说“世界无边际”；既未说“灵魂与身体是同一回事”，也未说“灵魂是一回事，身体是另一回事”；既未说“如来死后存在”，也未说“如来死后不存在”；既未说“如来死后既存在又不存在”，也未说“如来死后既非存在又非不存在”。’尊者，听他们那样说，我便对他们说：‘朋友们，我确实也未从沙门乔达摩那里听闻任何明确的宣说——他既未说“世界是常住的”，也未说“世界是无常的”……乃至……既未说“如来死后既非存在又非不存在”。可是，沙门乔达摩确实教导了一条真实、正确、如实的修行道路，确立了法的稳定性与必然性。他教导人如此
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu – ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ sugatā’’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ – ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?
423布咤婆楼，所有这些游方者，都是盲人、无眼目者，唯独你一人具足眼目。布咤婆楼，有些法是我以决定说宣说、建立的；也有些法，布咤婆楼，是我以非决定说宣说、建立的。
‘‘Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho , poṭṭhapāda, mayā dhammā desitā paññattā.
44布咤婆楼，哪些法是我并非只从一个角度、并非决定唯一地宣说与安立的呢？布咤婆楼，‘世间是常恒的’这一说法，即是我并非只从一个角度、并非决定唯一地宣说与安立的法；布咤婆楼，‘世间非常恒’这一说法，也是我并非只从一个角度、并非决定唯一地宣说与安立的法；布咤婆楼，‘世间有边际’……‘世间无边际’……‘命即是身’……‘命异身异’……‘如来死后存在’……‘如来死后不存在’……‘如来死后亦存在亦不存在’……布咤婆楼，‘如来死后既非存在亦非不存在’这一说法，也都是我并非只从一个角度、并非决定唯一地宣说与安立的法。
‘‘Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti kho poṭṭhapāda…pe… ‘anantavā loko’ti kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīra’nti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.
45布咤婆楼，为何这些法我以非决定说宣说、建立呢？布咤婆楼，因为这些法不具真舍利益，不关法义，不能成为梵行的基础，不能导向厌离、离欲、灭尽、寂静、证智、觉悟、涅槃。因此，这些法我以非决定说宣说、建立。
‘‘Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā’’.

一向法

424布咤婆楼，哪些法又是我所明确宣说、确立的一向法呢？布咤婆楼，‘这是苦’，这是我所明确宣说、确立的一向法。布咤婆楼，‘这是苦的集起’，这是我所明确宣说、确立的一向法。布咤婆楼，‘这是苦的灭尽’，这是我所明确宣说、确立的一向法。布咤婆楼，‘这是通向苦灭的道路’，这是我所明确宣说、确立的一向法。
‘‘Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā ? Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
48布咤婆楼，我又为何将这些法作为明确宣说、确立的一向法呢？布咤婆楼，因为这些与真舍利益相连，与正法相连，是清净修行的基础，能导向厌离、离欲、灭尽、寂静、胜智、正觉、涅槃。因此，这些法我便作为明确宣说、确立的一向法。
‘‘Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā , ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā.
425布咤婆楼，有些沙门与婆罗门持这样的说法、抱这样的见解：“自我在死后是完全乐的、没有病患的。”我前往他们那里，问道：“听说诸位尊者确实持这样的说法、抱这样的见解：‘自我在死后是完全乐的、没有病患的。’这是真的吗？”他们被我问后，便承认说：“是的。”我接着问他们：“那么，诸位尊者，你们是否住于已见已知完全乐的世界呢？”如此被问时，他们回答：“没有。”
‘‘Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
50我对他们这样说：‘那么，各位尊者，你们可曾——哪怕只是一个夜晚、一个白天，乃至半个夜晚、半个白天——亲身觉知过一个完全乐的自我呢？’被这样询问，他们回答说：‘没有。’我又对他们说：‘那么，各位尊者，你们是否知道有这样一条道路、一种修行方法，能够证得那个完全乐的世界呢？’被这样询问，他们回答说：‘不知道。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti ? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti? Iti puṭṭhā ‘no’ti vadanti.
51我又对他们说：“那么，诸位尊者，你们可曾听闻那些生于完全乐世界的天人们这样说道：‘善来，贤者！你们善修行、正行道，为证得完全乐世界；我等亦因如此修行，得生完全乐世界。’”如此被问时，他们答：“不曾听到。”
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti ? Iti puṭṭhā ‘no’ti vadanti.
52布咤婆楼，你意如何？既然如此，那些沙门婆罗门的言论，岂非毫无根据、了无实证？”“世尊，确实如是。既然如此，那些沙门婆罗门的言论即是毫无根据、了无实证的。”},{
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
426布咤婆楼，就好比有个男子这样说：‘我贪恋爱慕这国中最美丽的女子。’于是有人问他：‘喂，朋友，你所贪恋爱慕的那个最美丽的女子，你可知道她是刹帝利、婆罗门、吠舍，还是首陀罗种姓？’被这样一问，他回答：‘不知道。’他们又问他：‘喂，朋友，你所贪恋爱慕的那个最美丽的女子，你可知道她叫什么名字、姓什么？她是高个子、矮个子，还是中等身材？她的肤色是黝黑、棕色，还是金黄色？她住在哪个村、哪个镇、哪座城？’被这样一问，他回答：‘不知道。’他们便对他说：‘喂，朋友，你一心贪恋爱慕的，其实是一个你既不知晓、也未曾见过的女人。’被这样一说，他只好回答：‘是的。’
‘‘Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa , yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
54布咤婆楼，你怎么看？事情既然如此，那个人的话岂不就成了毫无实据的言论吗？”“世尊，确实如此。事情既然如此，那个人的话就是毫无实据的。
‘‘Taṃ kiṃ maññasi , poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
55同样地，布咤婆楼，那些持这样主张、这样见解的沙门与婆罗门，他们宣说：‘自我于死后是纯粹快乐、没有病痛的。’我前往他们那里，这样问道：‘闻说各位尊者持这样主张、这样见解——“自我于死后是纯粹快乐、没有病痛”，可是事实？’当他们被这样问而承认‘是的’之后，我便这样对他们说：‘那么，各位尊者是否真正了知、真正见到了那个纯粹快乐的世界，并安住其中呢？’被这样问，他们回答：‘没有。’
‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
56我便这样对他们说：‘各位尊者，那么你们可曾在某一个夜晚、某一个白昼，或者半个夜晚、半个白昼，亲身觉知过这样一个纯粹快乐的自我？’被这样问，他们回答：‘没有。’我又这样对他们说：‘各位尊者，那么你们可知道——“这是道路，这是修行方法，为的是亲证那纯粹快乐的世界”？’被这样问，他们回答：‘不知道。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
57我便这样对他们说：‘各位尊者，那些已经投生到纯粹快乐世界的天神，你们可曾听过他们开口说过这样的话——“你们已善修行，贤者们！你们已正直修行，贤者们！为了亲证那纯粹快乐的世界；贤者们，我们也正是因为这样修行，才投生到纯粹快乐的世界”？’被这样问，他们回答：‘不曾听过。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’’’ti? Iti puṭṭhā ‘no’ti vadanti.
58布咤婆楼，你意下如何？既然如此，这些沙门婆罗门的言论，岂不就成了毫无根据的空谈了吗？” “世尊，确实如此。既然如此，那些沙门婆罗门的言论便成了毫无根据的空谈。
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
427布咤婆楼，譬如有人在十字路口搭建梯子，说是为了登上高楼。有人问他：‘仁者，你为了登楼而造梯子的那座高楼，你知道它是在东方、南方、西方，还是北方？它是高、是矮，还是中等？’当他被这样询问时，回答：‘不知道。’那人又问：‘仁者，你既不知道、也未见过那座高楼，为何要为它造梯子呢？’被这样问时，他却回答：‘是的。’
‘‘Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
60布咤婆楼，你怎么看？事情到了这一步，这个人的言论岂不就成了毫无实据的吗？”“世尊，确实如此。到了这一步，那个人的言论就成了毫无实据的。
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
61布咤婆楼，正是如此。那些持如是说、如是见的沙门婆罗门，宣称：‘死后，自我是全然快乐的、无病的。’我前往他们那里，如此问道：‘我听说贤友们持如是说、如是见：死后，自我是全然快乐的、无病的。这是真的吗？’经我这样询问，他们承认说：‘是的。’于是我对他们说：‘贤友们，那么你们是否在今生亲身了知、亲眼见到那个全然快乐的世界呢？’如此询问后，他们回答：‘没有。’
‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti ? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
62我又问他们：‘贤友们，你们可曾在某一夜、某一日，或在半夜、半日中，亲自觉知到一个全然快乐的自我？’当我如此询问时，他们回答：‘没有。’我又问他们：‘贤友们，你们可知道有这样一条道路、这样一种修行方法，能亲身证得全然快乐的世界吗？’当我如此询问时，他们也回答：‘不知道。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
63我这样对他们说：‘诸尊者，你们可曾听闻那些投生于纯然快乐天界的天神说法之音？他们是否这般言说：“诸贤者，你们善行其道，正直而行，为的是亲证这纯然快乐之世界。诸贤者，我们也正是因这般修行，方得转生此纯然快乐的世界。”’被如此询问时，他们却回答：‘未曾听过。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha , mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘‘no’’ti vadanti.
64布咤婆楼，你认为如何？既然这样，这些沙门与婆罗门的言论，岂不是成了无有实证的空谈吗？”“世尊，确实如是。既然这样，这些沙门与婆罗门的言论，便是无有实证的空谈了。
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

三种个体的获得

428布咤婆楼，有三种“个体的获得”：粗的个体获得、意所成的个体获得、无色的个体获得。布咤婆楼，何谓粗的个体获得？即有色身、由四大种所构成、以段食为食者，这就是粗的个体获得。何谓意所成的个体获得？即有色身、由心意所成、四肢诸肢节完整无缺、诸根具足者，这就是意所成的个体获得。何谓无色的个体获得？即无色、纯粹由想所成者，这就是无色的个体获得。
‘‘Tayo kho me, poṭṭhapāda, attapaṭilābhā – oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho , ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.
429布咤婆楼，我正是为了断除粗的自体获得而说法。如果你们如是修行，杂染法便会断除，清净法便会增长；于现法中，凭自己的证智亲证之后，将进入并安住于慧的圆满与广大。然而，布咤婆楼，你可能会这样想：‘杂染法断除了，清净法增长了，在现法中凭证智亲证、成就慧的圆满与广大而安住，那样的安住，想必是苦的吧？’布咤婆楼，不应这样看待。当杂染法断除、清净法增长，并于现法中凭证智亲证、进入并安住于慧的圆满与广大时，随之生起的正是喜、乐、轻安、念、正知与乐住。
‘‘Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi – yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
430布咤婆楼，我正是为了断除意所成自体获得而说法。如果你们如是修行，杂染法便会断除，清净法便会增长；于现法中，凭自己的证智亲证之后，将进入并安住于慧的圆满与广大。然而，布咤婆楼，你可能会这样想：‘杂染法断除了，清净法增长了，在现法中凭证智亲证、成就慧的圆满与广大而安住，那样的安住，想必是苦的吧？’布咤婆楼，不应这样看待。当杂染法断除、清净法增长，并于现法中凭证智亲证、进入并安住于慧的圆满与广大时，随之生起的正是喜、乐、轻安、念、正知与乐住。
‘‘Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti . Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
431布咤婆楼，我正是为了断除无色自体获得而说法。如果你们如是修行，杂染法便会断除，清净法便会增长；于现法中，凭自己的证智亲证之后，将进入并安住于慧的圆满与广大。然而，布咤婆楼，你可能会这样想：‘杂染法断除了，清净法增长了，在现法中凭证智亲证、成就慧的圆满与广大而安住，那样的安住，想必是苦的吧？’布咤婆楼，不应这样看待。当杂染法断除、清净法增长，并于现法中凭证智亲证、进入并安住于慧的圆满与广大时，随之生起的正是喜、乐、轻安、念、正知与乐住。
‘‘Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ , poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
432布咤婆楼，如果有人这样问我们：‘朋友，你们为了断除哪一种粗的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住？’若被这样问，我们会这样回答：‘朋友，我们正是为了断除这个粗的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住。’
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso , oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
433布咤婆楼，如果有人这样问我们：‘朋友，你们为了断除哪一种意所成的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住？’若被这样问，我们会这样回答：‘朋友，我们正是为了断除这个意所成的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住。’
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
434布咤婆楼，如果有人这样问我们：‘朋友，你们为了断除哪一种无色的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住？’若被这样问，我们会这样回答：‘朋友，我们正是为了断除这个无色的自我获得而说法，使你们依此修学之后，染污法得以断除，清净法得以增长，在现法中能以证智自证、圆满成就而安住。’
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha , yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
73布咤婆楼，你意下如何？若如此，这番话不就成为有根据的言说吗？” “尊者，确是如此。若如此，这番话便是有根据的言说。
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
435“布咤婆楼，犹如有人为了登上一座殿堂，便在那座殿堂的正下方制作梯子，用以登上那座殿堂。有人这样问他：‘贤友，你为了登上那座殿堂而制作梯子，你可知道那座殿堂位于东方、南方、西方，还是北方？是高，是低，还是中等？’他会这样回答：‘贤友，就是这座殿堂，我正是为了登上它而制作梯子，这梯子就在它的正下方。’”
‘‘Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya – ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.
75“布咤婆楼，你意下如何？若如此，那个人的话不就成为有根据的言说吗？” “尊者，确是如此。若如此，那个人的话便是有根据的言说。”
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
436“布咤婆楼，同样地，如果有人这样问我们：‘贤友，什么是粗的个体获得？……贤友，什么是意所成的个体获得？……贤友，什么是无色的个体获得，你们是为了断除它而宣说法义，当你们依此修行时，杂染法便会得以断除，清净法得以增长，而你们就在现世之中，以自身的胜智亲自证悟、体证，并安住于智慧的圆满与广大呢？’若被这样问及，我们会这样回答：‘贤友，我们正是为了断除这个无色的个体获得而宣说法义。当你们依此修行时，杂染法便会得以断除，清净法得以增长，你们就在现世之中，以自身的胜智亲自证悟、体证，并安住于智慧的圆满与广大。’”
‘‘Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe… katamo pana so, āvuso, manomayo attapaṭilābho…pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
77“布咤婆楼，你如何思惟？既然如此，这番话岂不是言之有据、确凿可信了吗？”“的确如此，尊者，既然如此，这番话便言之有据、确凿可信了。”
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
437世尊说完后，吉德·哈提舍利弗对世尊这样说：“尊者，当处于粗的自我所得时，意所成的自我所得便是虚妄，无色的自我所得也是虚妄；此时，唯有这粗的自我所得是真实的。尊者，当处于意所成的自我所得时，粗的自我所得便是虚妄，无色的自我所得也是虚妄；此时，唯有这意所成的自我所得是真实的。尊者，当处于无色的自我所得时，粗的自我所得便是虚妄，意所成的自我所得也是虚妄；此时，唯有这无色的自我所得是真实的。”
Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca – ‘‘yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī’’ti.
79“质多，当获得粗身自体时，那时既不可称之为意所成身自体，也不可称之为无色身自体；那时只可称之为粗身自体。当获得意所成身自体时，那时既不可称之为粗身自体，也不可称之为无色身自体；那时只可称之为意所成身自体。当获得无色身自体时，那时既不可称之为粗身自体，也不可称之为意所成身自体；那时只可称之为无色身自体。”
‘‘Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati ; oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
438“质多，若有人这样问你：‘你于过去世存在，非不存在吗？你于未来世将存在，非将不存在吗？你于现在存在，非不存在吗？’被这样问时，你会如何回答呢？”
‘‘Sace taṃ, citta, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?
81“尊者，若有人这样问我：‘你可曾于过去时中存在，而非未曾存在？你将于未来时中存在，而非将不存在？你今于现在时中存在，而非不存在？’尊者，若被如是问，我便会如是回答：‘我曾于过去时中存在，而非未曾存在；我将于未来时中存在，而非将不存在；我今于现在时中存在，而非不存在。’尊者，若被如是问，我便会如是回答。”
‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.
82“然而，质多，若有人这样问你：‘你过去曾获得的自体，那便是你唯一真实的自体，而未来的虚妄、现在的也虚妄吗？你未来将获得的自体，那便是你唯一真实的自体，而过去的虚妄、现在的也虚妄吗？你现在当下获得的自体，那便是你唯一真实的自体，而过去的虚妄、未来的也虚妄吗？’质多，若被如此问起，你会怎样回答？”
‘‘Sace pana taṃ, citta, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?
83“尊者，若有人这般问我：‘你过去曾有的那个个体获得，便是你真实的个体获得，未来的则虚妄，现在的也虚妄；你未来将有的那个个体获得，便是你真实的个体获得，过去的则虚妄，现在的也虚妄；你现在当下有的那个个体获得，便是你真实的个体获得，过去的则虚妄，未来的也虚妄。’尊者，若被如此问，我会这样回答：‘我过去曾有的那个个体获得，在那个时候，它便是我真实的个体获得，未来的则虚妄，现在的也虚妄；我未来将有的那个个体获得，在那个时候，它将是我真实的个体获得，过去的则虚妄，现在的也虚妄；我现在当下有的那个个体获得，它便是我真实的个体获得，过去的则虚妄，未来的也虚妄。’尊者，若被如此问，我就会如此回答。”
‘‘Sace pana maṃ, bhante, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.
439“正是如此，质多。当某个时刻，有粗重的自体时，在那一刻，它既不被称为意所成的自体，也不被称为无色的自体；在那一刻，它唯被称为粗重的自体。质多，当某个时刻，有意所成的自体时……质多，当某个时刻，有无色的自体时，在那一刻，它既不被称为粗重的自体，也不被称为意所成的自体；在那一刻，它唯被称为无色的自体。”
‘‘Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.
440“譬如，质多，从母牛出牛乳，从牛乳出酪，从酪出生酥，从生酥出熟酥，从熟酥出醍醐。当牛乳存在时，此时它不被称为酪，不被称为生酥，不被称为熟酥，亦不被称为醍醐；此时它只被称为牛乳。当酪存在时……当生酥存在时……当熟酥存在时……当醍醐存在时，此时它不被称为牛乳，不被称为酪，不被称为生酥，亦不被称为熟酥；此时它只被称为醍醐。正是如此，质多。当有粗的个体获得时……质多，当有意所成的个体获得时……质多，当有无色的个体获得时，此时它不被称为粗的个体获得，亦不被称为意所成的个体获得；此时它只被称为无色的个体获得。质多，这些是世间的共称、世间的言说、世间的表达、世间的施设，如来使用它们，却无执取。”
‘‘Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti…pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo , yāhi tathāgato voharati aparāmasa’’nti.
441听了这话，游方者布咤婆楼对世尊这样说：“真是殊胜啊，尊者！真是殊胜啊，尊者！尊者，就如有人将倒下的扶正，将隐藏的揭开，为迷路者指明道路，在黑暗中擎起油灯，令有眼者得见诸色。正是这样，世尊以种种方便阐明了法。尊者，我从今日起，皈依世尊、皈依法、皈依比丘僧。愿世尊摄受我为近事男，从今日起，直至命终，至心皈依。”
Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante! Abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

质多象舍利弗受具足戒

442质多象舍利弗便对世尊这样说：“妙哉，尊者！妙哉，尊者！犹如扶正倾倒之物，揭开隐藏之物，为迷途者指示道路，又如在黑暗中擎持油灯，令明眼之人得见诸色。正是如此，世尊以种种方式，将法阐发分明。尊者，我从此皈依世尊，皈依法与比丘僧团。尊者，愿我在世尊座下出家，得受具足戒！”
Citto pana hatthisāriputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.
443质多象舍利弗便在世尊座下出家，并受了具足戒。受具足戒后不久，质多象舍利弗尊者独自远离，住于不放逸、精勤、热忱与决意之中。不久，他即于此生，凭自己的胜智现证、体证并安住于梵行的究竟圆满——那正是族姓子们如法从在家走向出家的无上目标。他确知：“生已尽，梵行已立，应作已作，不受后有。”质多象舍利弗尊者遂成为一位阿拉汉。
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.
90《布咤婆楼经》第九。
Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ.