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MN 101 · 迭瓦达哈经

Tipitaka 7.0 静态阅读页 · 43 段 · 打开交互阅读器

1如是我闻：有一次，世尊住在释迦族一个名叫天臂的村镇。那时，世尊对比丘们说：“比丘们。”那些比丘回答世尊：“尊师。”世尊这样说道：“比丘们，有些沙门和婆罗门持这样的见解、这样的理论：‘这个人或那个人感受到的任何乐、任何苦、或任何不苦不乐，全都是过去业造成的。因此，通过苦行来耗尽旧业，不再造作新业，未来就不会有烦恼的流入；未来没有烦恼的流入，就是业的灭尽；业灭尽了，就是苦的灭尽；苦灭尽了，就是感受的灭尽；感受灭尽了，一切苦都将被耗尽。’比丘们，持这种说法的，就是尼乾陀。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādino, bhikkhave, nigaṇṭhā.
2比丘们，我这样对他们的说法后，就去见了尼乾陀，对他们说：‘贤友们尼乾陀，难道你们确实持这样的见解、这样的理论：这个人或那个人感受到的任何乐、任何苦、或任何不苦不乐，全都是过去业造成的。因此，通过苦行来耗尽旧业，不再造作新业，未来就不会有烦恼的流入；未来没有烦恼的流入，就是业的灭尽；业灭尽了，就是苦的灭尽；苦灭尽了，就是感受的灭尽；感受灭尽了，一切苦都将被耗尽吗？’比丘们，那些尼乾陀被我这样问了之后，承认说：‘是的。’
‘‘Evaṃvādāhaṃ , bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
3我接着问他们：‘那么，贤友们尼乾陀，你们是否真的知道——我们过去确实存在过，而不是不存在呢？’他们回答：‘贤友，我们不知道。’
‘‘Tyāhaṃ evaṃ vadāmi – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.
4‘那么，贤友们尼乾陀，你们是否真的知道——我们过去确实造了恶业，而不是没有造过呢？’他们回答：‘贤友，我们不知道。’
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.
5‘那么，贤友们尼乾陀，你们是否真的知道——我们造了这样或那样的恶业呢？’他们回答：‘贤友，我们不知道。’
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.
6‘那么，贤友们尼乾陀，你们是否真的知道——已经被耗尽的苦有这么多，还有待耗尽的苦有这么多，当这些数量的苦被耗尽时，所有苦都将被耗尽呢？’他们回答：‘贤友，我们不知道。’
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.
7“朋友们，尼乾陀们，你们是否知道——就在这一生当中，哪些不善法应当舍断，哪些善法应当具备吗？”“朋友，我们不知道。”
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.
2“朋友们，尼乾陀们，这样看来，你们不知道——‘我们过去世存在过，不是不存在’；不知道——‘我们过去世造作了恶业，不是没有造作’；不知道——‘造作了这样那样的恶业’；不知道——‘这么多的苦已经消尽了，这么多的苦还应当被消尽，当这么多的苦消尽时，一切苦都将消尽’；也不知道——‘就在这一生当中，哪些不善法应当舍断，哪些善法应当具备’。既然如此，尊者们，尼乾陀们，你们就不适合作出这样的论断：‘无论这个人经历什么感受——乐受、苦受或不苦不乐受，这一切都是由过去业决定的。这样，通过苦行让旧业耗散殆尽，不再造作新业，未来就不会再有漏入；未来无漏入，则业灭尽；业灭尽，则苦灭尽；苦灭尽，则受灭尽；受灭尽，一切苦都将消尽。’”
‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti , na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
9“朋友们，尼乾陀们，假如你们确实知道——‘我们过去世存在过，不是不存在’；确实知道——‘我们过去世造作了恶业，不是没有造作’；确实知道——‘造作了这样那样的恶业’；确实知道——‘这么多的苦已经消尽了，这么多的苦还应当被消尽，当这么多的苦消尽时，一切苦都将消尽’；确实知道——‘就在这一生当中，哪些不善法应当舍断，哪些善法应当具备’。那样的话，尊者们，尼乾陀们，你们才适合作出这样的论断：‘无论这个人经历什么感受——乐受、苦受或不苦不乐受，这一切都是由过去业决定的。这样，通过苦行让旧业耗散殆尽，不再造作新业，未来就不会再有漏入；未来无漏入，则业灭尽；业灭尽，则苦灭尽；苦灭尽，则受灭尽；受灭尽，一切苦都将消尽。’”
‘‘Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
3“朋友们，尼乾陀们，这就像一个人被一支涂了猛烈毒药的箭射中了。因为箭刺伤的缘故，他感受到疼痛、剧烈、尖锐的感受。他的朋友、同伴、亲人、血亲给他找来了一位箭医外科大夫。那位箭医外科大夫会用刀切开伤口。因为用刀切开伤口的缘故，他又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫会用探针去寻找那支箭。因为用探针寻找箭的缘故，他又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫会把那支箭拔出来。因为拔箭的缘故，他又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫会把有消毒作用的灼热药粉敷在伤口上。因为敷灼热药粉在伤口上的缘故，他又感受到疼痛、剧烈、尖锐的感受。过了一段时间，他的伤口愈合了，长好了皮肤，他变得无病、快乐、自在、自主，想去哪里就去哪里。那时他心里会这样想：‘我先前被那支涂了猛烈毒药的箭射中过。因为箭刺伤的缘故，我感受到疼痛、剧烈、尖锐的感受。我的朋友、同伴、亲人、血亲给我找来了箭医外科大夫。那位箭医外科大夫用刀切开了我的伤口。因为用刀切开伤口的缘故，我又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫用探针去寻找那支箭。因为用探针寻找箭的缘故，我又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫拔出了那支箭。因为拔箭的缘故，我又感受到疼痛、剧烈、尖锐的感受。那位箭医外科大夫把有消毒作用的灼热药粉敷在我的伤口上。因为敷灼热药粉的缘故，我又感受到疼痛、剧烈、尖锐的感受。可如今，我的伤口愈合了，长好了皮肤，我无病、快乐、自在、自主，想去哪里就去哪里。’”
‘‘Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena ; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya . Tassa so bhisakko sallakatto sallaṃ abbuheyya ; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa – ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi ; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo’’ti.
11“朋友们，尼乾陀们，同样的道理，假如你们确实知道……（此处世尊重复了前面的假设条件，从‘我们过去世存在过’到‘哪些善法应当具备’），那样的话，你们才适合作出那样的论断。”
‘‘Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
12“朋友们，尼乾陀们，正因为你们不知道——‘我们过去世存在过，不是不存在’；不知道——‘我们过去世造作了恶业，不是没有造作’；不知道——‘造作了这样那样的恶业’；不知道——‘这么多的苦已经消尽了，这么多的苦还应当被消尽，当这么多的苦消尽时，一切苦都将消尽’；也不知道——‘就在这一生当中，哪些不善法应当舍断，哪些善法应当具备’。因此，尊者们，尼乾陀们，你们不适合作出那样的论断：‘无论这个人经历什么感受——乐受、苦受或不苦不乐受，这一切都是由过去业决定的。这样，通过苦行让旧业耗散殆尽，不再造作新业，未来就不会再有漏入；未来无漏入，则业灭尽；业灭尽，则苦灭尽；苦灭尽，则受灭尽；受灭尽，一切苦都将消尽。’”
‘‘Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
4“比丘们，我这么说了之后，那些尼乾陀这样对我说：‘贤友，尼乾陀若提子是一切知者、一切见者，他宣称自己拥有无余的智与见。无论我是行走、站立、睡着还是醒着，那智与见都持续不断地现前。’他这样说：‘贤友们，你们确实过去造了恶业，应该用这种剧烈、难行的苦行把它消磨掉；而在此地此刻，通过身体自制的、通过言语自制的、通过心意自制的，就是在未来不再造恶业。这样，通过苦行把旧业灭尽，不再造新业，未来就不会再有漏入；未来没有漏入，业就灭尽；业灭尽，苦就灭尽；苦灭尽，受就灭尽；受灭尽，一切苦都将被消磨殆尽。’而这正是我们所喜好、所认可的，我们也因此感到满意。”
‘‘Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho , āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti . Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’’ti.
5“比丘们，我这么说了之后，那些尼乾陀这样对我说：‘贤友乔达摩，当我们发起猛烈用功、猛烈精进的时候，在那个时候，我们就会体验到剧烈、锐利的奋力之苦；可是，贤友乔达摩，当我们不发起猛烈用功、不发起猛烈精进的时候，在那个时候，我们就不会体验到剧烈、锐利的奋力之苦。’”
‘‘Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ – ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
15“‘贤友尼乾陀们，如此看来，当你们发起猛烈用功、猛烈精进的时候，在那个时候，你们就会体验到由努力产生的剧烈、锐利的苦受；当你们不发起猛烈用功、不发起猛烈精进的时候，在那个时候，你们就不会体验到由努力产生的剧烈、锐利的苦受。既然事实是这样，那么诸位尼乾陀尊者们就难免要这样宣称了：“这位个体所体验到的一切，无论乐、苦或不苦不乐，全都是过去业造成的。这样，通过苦行把旧业灭尽，不再造新业，未来就不会再有漏入；未来没有漏入，业就灭尽；业灭尽，苦就灭尽；苦灭尽，受就灭尽；受灭尽，一切苦都将被消磨殆尽。”贤友尼乾陀们，如果你们在发起猛烈用功、猛烈精进的时候，那个时候不体验到剧烈、锐利的奋力之苦；而在不发起猛烈用功、不发起猛烈精进的时候，那个时候反而体验到剧烈、锐利的奋力之苦，那么诸位尼乾陀尊者们就能够恰当地这样宣称：“这位个体所体验到的一切，无论乐、苦或不苦不乐，全都是过去业造成的。这样，通过苦行把旧业灭尽，不再造新业，未来就不会再有漏入；未来没有漏入，业就灭尽；业灭尽，苦就灭尽；苦灭尽，受就灭尽；受灭尽，一切苦都将被消磨殆尽。”’”
‘‘Puna caparāhaṃ , bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’’’ti.
6“比丘们，当这么说的时候，我就对那些尼乾陀说：‘贤友尼乾陀们，有这五样东西，就在当下这一生，就会有两种结果。哪五样？信仰、喜好、传闻、逻辑推理、对见解的审视认同——贤友尼乾陀们，这五样东西，就在当下这一生，就会有两种结果。那么，诸位尼乾陀尊者对于那位过去际中的导师，你们有的是什么样的信仰、什么样的喜好、什么样的传闻、什么样的逻辑推理、什么样的对见解的审视认同呢？’比丘们，即使我这样说了，在那群尼乾陀当中，我也看不到任何如法的答辩。”
‘‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
17“‘贤友尼乾陀们，正因为当你们发起猛烈用功、猛烈精进的时候，在那个时候，你们体验到由努力产生的剧烈、锐利的苦受；当你们不发起猛烈用功、不发起猛烈精进的时候，在那个时候，你们不体验到由努力产生的剧烈、锐利的苦受。你们自己正在亲身经历着这由努力产生的剧烈、锐利的苦受，却还凭藉着无明、无知、迷惑，而错误地执着于这样的见解：“这位个体所体验到的一切，无论乐、苦或不苦不乐，全都是过去业造成的。这样，通过苦行把旧业灭尽，不再造新业，未来就不会再有漏入；未来没有漏入，业就灭尽；业灭尽，苦就灭尽；苦灭尽，受就灭尽；受灭尽，一切苦都将被消磨殆尽。”’比丘们，即使我这样说了，在那群尼乾陀当中，我也看不到任何如法的答辩。”
‘‘‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
7“比丘们，我又进一步对那些尼乾陀这样说：‘贤友尼乾陀们，你们怎么看呢？那种本应在此生感受的业，能不能通过努力或精进，把它变成在他世感受呢？’‘贤友，那是不可能的。’‘那么，那种本应在他世感受的业，能不能通过努力或精进，把它变成在此生感受呢？’‘贤友，那是不可能的。’‘贤友尼乾陀们，你们怎么看呢？那种本应感受乐的业，能不能通过努力或精进，把它变成感受苦呢？’‘贤友，那是不可能的。’‘那么，那种本应感受苦的业，能不能通过努力或精进，把它变成感受乐呢？’‘贤友，那是不可能的。’‘贤友尼乾陀们，你们怎么看呢？那种已经成熟而应受的业，能不能通过努力或精进，把它变成不成熟而不应受的业呢？’‘贤友，那是不可能的。’‘那么，那种不成熟而不应受的业，能不能通过努力或精进，把它变成已经成熟而应受的业呢？’‘贤友，那是不可能的。’‘贤友尼乾陀们，你们怎么看呢？那种本应多受的业，能不能通过努力或精进，把它变成少受的业呢？’‘贤友，那是不可能的。’‘那么，那种本应少受的业，能不能通过努力或精进，把它变成多受的业呢？’‘贤友，那是不可能的。’‘贤友尼乾陀们，你们怎么看呢？那种必定要受的业，能不能通过努力或精进，把它变成不必受的业呢？’‘贤友，那是不可能的。’‘那么，那种不必受的业，能不能通过努力或精进，把它变成必定要受的业呢？’‘贤友，那是不可能的。’”
‘‘Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’.
8“这么说吧，尼乾陀的朋友们，要让那份应在今生感受的业，通过努力或者精进而变为应在来世感受，这是不可能的事；要让那份应在来世感受的业，通过努力或者精进而变为应在今生感受，这也是不可能的事。要让那份应带来乐受的业，通过努力或者精进而变为应带来苦受，这是不可能的事；要让那份应带来苦受的业，通过努力或者精进而变为应带来乐受，这也是不可能的事。要让那份应等时机成熟才感受的业，通过努力或者精进而变为时机未熟就感受，这是不可能的事；要让那份时机未熟就应感受的业，通过努力或者精进而变为等时机成熟才感受，这也是不可能的事。要让那份应被强烈感受的业，通过努力或者精进而变为应被轻微感受，这是不可能的事；要让那份应被轻微感受的业，通过努力或者精进而变为应被强烈感受，这也是不可能的事。要让那份应被感受的业，通过努力或者精进而变为不应被感受，这是不可能的事；要让那份不应被感受的业，通过努力或者精进而变为应被感受，这也是不可能的事。事情既然如此，尊敬的尼乾陀们，你们的努力就没有用，你们的精进也没有用。”
‘‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’’.
20比丘们，尼乾陀们是这样说的。比丘们，持这种说法的尼乾陀们，会招来十项完全合理的质询和驳斥，那是应受责备之处。
‘‘Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.
9比丘们，如果众生是因为过去造业的原因而感受苦乐，如来是值得赞叹的；如果众生不是因过去造业的原因而感受苦乐，如来也是值得赞叹的。比丘们，如果众生是因为自在天创造的原因而感受苦乐，如来是值得赞叹的；如果众生不是因自在天创造的原因而感受苦乐，如来也是值得赞叹的。比丘们，如果众生是因为结合存在的原因而感受苦乐，如来是值得赞叹的；如果众生不是因结合存在的原因而感受苦乐，如来也是值得赞叹的。比丘们，如果众生是因为出身阶层的原因而感受苦乐，如来是值得赞叹的；如果众生不是因出身阶层的原因而感受苦乐，如来也是值得赞叹的。比丘们，如果众生是因为现世努力的原因而感受苦乐，如来是值得赞叹的；如果众生不是因现世努力的原因而感受苦乐，如来也是值得赞叹的。比丘们，如来是这么说的。比丘们，这么说法的如来们，有这十处随法性的值得赞叹处。
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī’’ti.
22比丘们，如果众生是‘因过去所做之业’而感受苦乐，那么，比丘们，这些尼乾陀肯定是在过去造了恶业，所以如今才会承受这样剧烈、刺痛、尖锐的感受。如果众生是‘因自在天的创造’而感受苦乐，那么，比丘们，这些尼乾陀肯定是被一位邪恶的自在天创造出来的，所以如今才会承受这样剧烈、刺痛、尖锐的感受。如果众生是‘因存在本身的结合’而感受苦乐，那么，比丘们，这些尼乾陀肯定是有着恶劣的结合，所以如今才会承受这样剧烈、刺痛、尖锐的感受。如果众生是‘因出身’而感受苦乐，那么，比丘们，这些尼乾陀肯定是有着恶劣的出身，所以如今才会承受这样剧烈、刺痛、尖锐的感受。如果众生是‘因今生的努力行为’而感受苦乐，那么，比丘们，这些尼乾陀肯定是做了恶劣的今世努力，所以如今才会承受这样剧烈、刺痛、尖锐的感受。
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
10“那么，比丘们，怎样才是努力有用、精进有用呢？比丘们，在这里，一位比丘不会用痛苦去折磨那本未被折磨的自己，不会舍弃如法的快乐，也不会沉溺执著于那种快乐。他这样了知：‘对于这个苦的根源，当我针对它做出努力行为，通过行为的精进，我会离欲；对于这个苦的根源，当我以旁观的方式修习舍心时，我也会离欲。’于是，对于那个通过针对它做出努力、通过行为的精进而能离欲的苦的根源，他就在那上面做出努力行为。对于那个通过旁观、通过修习舍心而能离欲的苦的根源，他就在那上面修习舍心。当他针对那个苦的根源做出努力行为，通过行为的精进而离欲时——他这部分苦就那样被消尽了。当他对于那个苦的根源，以旁观的方式修习舍心而离欲时——他这部分苦也就那样被消尽了。
‘‘Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.
11“比丘们，就好像有一个男人，深深迷恋着一个女人，心被她紧紧绑住，对她有着极强烈的欲望和期盼。他看到那个女人跟另一个男人站在一起，有说有笑，相谈甚欢。比丘们，你们怎么看？那个男人见到这一幕后，会不会生起忧愁、悲伤、痛苦、忧恼和绝望呢？”“是的，尊者。”“为什么呢？”“尊者，因为那个男人深深迷恋着那个女人，心被她紧紧绑住，对她有着极强烈的欲望和期盼。所以，见到她和别的男人在一起，自然会生起忧愁、悲伤、痛苦、忧恼和绝望。”“但是，比丘们，随后那个男人可能会这样想：‘我深深迷恋着那个女人，心被她绑住了。见到她和别的男人在一起，我就生起了这些痛苦。我为什么不把我对她那种贪爱和欲望彻底舍断呢？’于是，他就把对那个女人的贪爱和欲望舍断了。过后，他再见到那个女人和另一个男人站在一起，有说有笑。比丘们，你们怎么看？这时他还会生起忧愁、悲伤、痛苦、忧恼和绝望吗？”“不会了，尊者。”“为什么呢？”“尊者，因为那个男人已经对那个女人远离了贪求。所以，再见到她和别的男人在一起，他也不会再生起忧愁、悲伤、痛苦、忧恼和绝望了。”
‘‘Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho . Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti. ‘‘Atha kho, bhikkhave, tassa purisassa evamassa – ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyya’nti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti.
25同样地，比丘们，比丘既不用苦去折磨那个还没成熟的自己，也不放弃如法的安乐，并且对那种安乐不沉迷。他这样知道：‘对于这个苦的原因，当我努力造作时，由于造作的努力，就有了离欲；对于这个苦的原因，当我保持舍心、修习舍心时，就有了离欲。’那么，当他对某个苦的原因努力造作，通过造作的努力而有离欲时，他就在那里努力造作；当他对某个苦的原因保持舍心、修习舍心而有离欲时，他就在那里修习舍心。当他对于那个苦的原因努力造作，通过造作的努力而有离欲时，那样他的那个苦就被耗尽了。当他对于那个苦的原因保持舍心，修习舍心而有离欲时，那样他的那个苦就被耗尽了。比丘们，就是这样，努力是有果的，精勤是有果的。
‘‘Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti . Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
12再者，比丘们，比丘这样反思：‘当我舒舒服服地过日子时，不善法增长，善法衰退；而当我让自己吃点苦去努力时，不善法衰退，善法增长。那我何不让自己吃点苦去努力呢？’于是他让自己吃点苦去努力。当他让自己吃点苦去努力时，不善法衰退了，善法增长了。他在之后就不再让自己吃那种苦去努力了。为什么呢？比丘们，那位比丘为了达成某个目标而让自己吃那种苦去努力，当那个目标已经达成时，他之后自然就不会再让自己吃那种苦去努力了。比丘们，这就好比一个造箭的人，把箭杆放在两块炭火上烘烤、加热，把它弄直，变得好用。比丘们，当箭杆已经被造箭者在两块炭火上烘烤、加热、弄直、变得好用之后，他之后就不会再重复做这些了。为什么呢？比丘们，造箭者是为了达成那个把箭杆弄直好用的目标才那么做的，当那个目标已经达成，他之后自然就不用再做了。同样地，比丘们，比丘这样反思：‘当我舒舒服服地过日子时，不善法增长，善法衰退；而当我让自己吃点苦去努力时，不善法衰退，善法增长。那我何不让自己吃点苦去努力呢？’于是他让自己吃点苦去努力。当他让自己吃点苦去努力时，不善法衰退了，善法增长了。他在之后就不再让自己吃那种苦去努力了。为什么呢？比丘们，那位比丘为了达成某个目标而让自己吃那种苦去努力，当那个目标已经达成时，他之后自然就不会再让自己吃那种苦去努力了。比丘们，就是这样，努力是有果的，精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
13再者，比丘们，这里有一位如来出现在世间，他是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。他亲身证悟后，向包括天、魔、梵天的世界，以及包括沙门、婆罗门、天人、人类的众生宣说。他教导的法，开头是善的，中间是善的，结尾是善的，义理和辞句都正确，他开显了完全圆满、清净的梵行。有居士、居士之子，或其他家族出生的人听闻到这个法。听到法后，他对如来生起了信心。他具备了这份信心后，这样反思：‘在家生活是拥挤的，是尘垢之路；出家则像旷野。住在家里，想要过上一向圆满、一向清净、如同磨得光亮的海螺那样的梵行生活，是不容易的。我何不剃掉须发，穿上袈裟，从在家走向出家呢？’之后某个时候，他舍弃了或大或小的财富，舍弃了或大或小的亲友圈，剃掉须发，穿上袈裟，从在家走向了出家。
‘‘Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
14他这样出家以后，安住于比丘的戒律与生活规范，舍弃杀生，远离杀生，放下棍棒，放下刀剑，有惭耻心，心怀怜悯，安住于对一切众生的利益和同情。他舍弃不与取，远离不与取，只拿别人给的，只期待别人给的，以不偷盗的清净之心过活。他舍弃非梵行，成为梵行者，行为远离，戒除那属于村落的性行为。他舍弃妄语，远离妄语，讲真话，话语真实、可靠、值得信赖，不做世间的欺诳者。他舍弃离间语，远离离间语，不会为了离间这些人而把从这里听到的话告诉那边，也不会为了离间那些人把从那边听到的话告诉这边；他是分裂者的调和者，团结者的促进者，喜好团结，乐于团结，欢喜团结，说能带来团结的话。他舍弃粗恶语，远离粗恶语，凡言语温顺、悦耳、可爱、贴心、文雅、众人喜爱、众人悦意的，他会说那样的话。他舍弃杂秽语，远离杂秽语，说合时宜的话，真实的话，有益的话，如法的话，如律的话；说值得珍藏的话，合于时机、有理有据、有节制、有意义。他远离伤害种子和植物的生命。他是一日一食者，过午不食，戒除非时食。他远离观看舞蹈、歌唱、音乐、表演。他远离佩戴花环、香料、涂油，远离装饰打扮。他远离高广大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女、女童。他远离接受男女奴仆。他远离接受山羊和羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地宅邸。他远离从事为人传递消息、跑腿等事。他远离买卖。他远离使用假秤、假币、假尺。他远离贿赂、欺骗、欺诈、不实等行为。他远离伤害、杀害、捆绑、抢劫、掠夺、暴力等行为。
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti .
29他对于能遮身御寒的衣服、能果腹充饥的托钵食物感到满足。无论他去哪里，都是带着这些出发。就像鸟儿一样，无论飞到哪里，都只带着自己的翅膀飞去；同样地，比丘满足于遮身的衣服和果腹的托钵食物，无论去哪里，都是带着这些出发。他具备了这圣者的戒蕴，在内心体验到无过咎的快乐。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
15当他用眼睛看见色相时，不执取总相，不执取细节。因为如果眼根不加以防护而住，就会被贪爱、忧恼等恶不善法侵入，所以他就去防护，守护眼根，在眼根上做防护。当他用耳朵听见声音时……乃至……用鼻子闻到气味时……乃至……用舌头尝到味道时……乃至……用身体触到触觉时……乃至……用意识认知到法尘时，不执取总相，不执取细节。因为如果意根不加以防护而住，就会被贪爱、忧恼等恶不善法侵入，所以他就去防护，守护意根，在意根上做防护。他具备了这圣者的根律仪，在内心体验到无污染的快乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
31他于前进、返回时，是以正知而行者；于前视、旁视时，是以正知而行者；于屈伸肢体时，是以正知而行者；于穿着僧伽梨、执持衣钵时，是以正知而行者；于吃、喝、咀嚼、品尝时，是以正知而行者；于大小便利之事，是以正知而行者；于行走、站立、坐着、睡眠、觉醒、说话、沉默时，是以正知而行者。
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti , asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
16他如此具足此圣戒蕴，具足此圣知足，具足此圣根律仪，具足此圣念与正知，便亲近远离的坐卧处：山林、树下、山岳、岩窟、山洞、坟场、树林深处、露天处、草堆。他托钵乞食回来，饭食之后，结跏趺坐，端正身体，系念在前。他于世间，断除贪欲，以离贪欲之心而住，使心从贪欲中净化。断除嗔恚与恶意，以无嗔恚之心而住，怜悯一切众生的利益，使心从嗔恚与恶意中净化。断除昏沉与睡眠，以远离昏沉睡眠之心而住，有光明想，具念正知，使心从昏沉睡眠中净化。断除掉举与追悔，以不散乱之心而住，内心寂静，使心从掉举追悔中净化。断除疑惑，以超越疑惑之心而住，于善法不再犹豫，使心从疑惑中净化。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
33他断除了这五种盖，即心的杂染、能令智慧减弱的法，便离诸欲、离不善法，有寻、有伺，由远离而生起喜与乐，达到初禅而住。比丘们，如此，努力是有果的，精勤是有果的。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi , bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
34再者，比丘们，比丘平息了寻与伺，内心获得清净，心成为专一，无寻、无伺，由定而生起喜与乐，达到第二禅而住。比丘们，如此，努力是有果的，精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
35再者，比丘们，比丘离于喜，住于舍，具念正知，以身感受乐，正如圣者们所宣称的：'住于舍、具念、住于乐'，达到第三禅而住。比丘们，如此，努力是有果的，精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
36再者，比丘们，比丘断除乐，断除苦，先前的喜与忧已消灭，达到不苦不乐、由舍与念所净化的第四禅而住。比丘们，如此，努力是有果的，精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
17当他的心这样变得专注、清净、明亮、无瑕疵、远离随烦恼、柔软、可运作、稳固、达到不动摇后，他把心导向宿命智。他回忆起各种各样的过去世，也就是：一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生、许多坏劫、许多成劫、许多坏成劫——'在那里，我有这样的名、这样的姓、这样的容貌、这样的食物、这样经历苦乐、这样的寿限；从那里死后，我投生到那里；在那里，我有这样的名、这样的姓、这样的容貌、这样的食物、这样经历苦乐、这样的寿限；从那里死后，我投生到这里。'像这样，他带着细节、带着特征，回忆起各种各样的过去世。比丘们，如此，努力是有果的，精勤是有果的。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
18当他的心这样变得专注、清净、明亮、无瑕疵、远离随烦恼、柔软、可运作、稳固、达到不动摇后，他把心导向众生的死生智。他以清净、超越常人的天眼，看见众生正在死去、正在投生，低劣的、殊胜的，美丽的、丑陋的，善趣的、恶趣的，他了知众生随业而往生：'确实，这些尊贵的众生身行恶、语行恶、意行恶，诽谤圣者，持有邪见，造作邪见之业，他们在身体破裂、死后，投生到险难处、恶趣、堕落处、地狱。而这些尊贵的众生身行善、语行善、意行善，不诽谤圣者，持有正见，造作正见之业，他们在身体破裂、死后，投生到善趣、天界。'像这样，他以清净、超越常人的天眼，看见众生正在死去、正在投生，低劣的、殊胜的，美丽的、丑陋的，善趣的、恶趣的，他了知众生随业而往生。比丘们，如此，努力是有果的，精勤是有果的。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
19当他的心这样变得专注、清净、明亮、无瑕疵、远离随烦恼、柔软、可运作、稳固、达到不动摇后，他把心导向漏尽智。他如实地了知：'这是苦'；如实地了知：'这是苦的集起'；如实地了知：'这是苦的息灭'；如实地了知：'这是导向苦息灭的道路'；如实地了知：'这些是漏'；如实地了知：'这是漏的集起'；如实地了知：'这是漏的息灭'；如实地了知：'这是导向漏息灭的道路'。当他这样知、这样见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱中，有'解脱了'的智。他了知：'生已尽，梵行已立，应作已作，不再有后有。'比丘们，如此，努力是有果的，精勤是有果的。比丘们，如来是这么说的。比丘们，这么说法的如来们，有十处随法性的值得赞叹处。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.
20比丘们，如果众生是因为过去造业的原因而感受苦乐，那么，比丘们，如来肯定是过去造作了善业，所以如今才感受这样无漏的安乐受。比丘们，如果众生是因为自在天创造的原因而感受苦乐，那么，比丘们，如来肯定是被一位好的自在天所创造，所以如今才感受这样无漏的安乐受。比丘们，如果众生是因为结合存在的原因而感受苦乐，那么，比丘们，如来肯定是有好的结合存在，所以如今才感受这样无漏的安乐受。比丘们，如果众生是因为出身阶层的原因而感受苦乐，那么，比丘们，如来肯定是出身于好的阶层，所以如今才感受这样无漏的安乐受。比丘们，如果众生是因为现世努力的原因而感受苦乐，那么，比丘们，如来肯定是有好的现世努力，所以如今才感受这样无漏的安乐受。
‘‘Sace , bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.
41比丘们，如果众生是‘因过去所做之业’而感受苦乐，尼乾陀们该受责备；如果众生不是‘因过去所做之业’而感受苦乐，尼乾陀们也该受责备。如果众生是‘因自在天的创造’而感受苦乐，尼乾陀们该受责备；如果众生不是‘因自在天的创造’而感受苦乐，尼乾陀们也该受责备。如果众生是‘因存在本身的结合’而感受苦乐，尼乾陀们该受责备；如果众生不是‘因存在本身的结合’而感受苦乐，尼乾陀们也该受责备。如果众生是‘因出身’而感受苦乐，尼乾陀们该受责备；如果众生不是‘因出身’而感受苦乐，尼乾陀们也该受责备。如果众生是‘因今生的努力行为’而感受苦乐，尼乾陀们该受责备；如果众生不是‘因今生的努力行为’而感受苦乐，尼乾陀们也该受责备。比丘们，尼乾陀们是这样说的。比丘们，持这种说法的尼乾陀们，会招来这十项完全合理的质询和驳斥，那是应受责备之处。正是这样，比丘们，努力是没用的，精进是没用的。
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.
42这是世尊所说的。那些比丘们心满意足，欢喜世尊的教说。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
43迭瓦达哈经完 第一
Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.