MN 103 · 金提经
34如是我闻：一时，世尊住在波沙那拉的巴利哈拉那林中。那时，世尊对诸比丘说：“诸比丘。”那些比丘回答：“尊者。”世尊这样说道：“诸比丘，你们对我是否生起这样的想法——‘沙门乔达摩是为了衣服而说法，沙门乔达摩是为了食物而说法，沙门乔达摩是为了住所而说法，沙门乔达摩是为了求取这样或那样的再生而说法’？”那些比丘说：“尊者，我们对世尊绝非生起这样的想法——‘沙门乔达摩是为了衣服而说法，沙门乔达摩是为了食物而说法，沙门乔达摩是为了住所而说法，沙门乔达摩是为了求取这样或那样的再生而说法。’”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pisinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘kinti vo , bhikkhave, mayi hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti.
2“诸比丘，你们对我没有这样的想法：‘沙门乔达摩是为了衣服而说法……乃至为了某种更好的存有状态而说法’；那么，诸比丘，你们对我又是怎么想的呢？”那些比丘回答：“尊者，我们对世尊怀有这样的见解：‘世尊是悲悯者，志在利乐；他出于悲悯而说法。’”世尊这样说：“诸比丘，如此看来，你们对我确实持有这样的见解：‘世尊是悲悯者，志在利乐；他出于悲悯而说法。’”
‘‘Na ca kira vo, bhikkhave, mayi evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti…pe… itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’ti; atha kinti carahi vo , bhikkhave, mayi hotī’’ti? ‘‘Evaṃ kho no, bhante, bhagavati hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti. ‘‘Evañca kira vo, bhikkhave, mayi hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti.
35因此，诸比丘，对于我以证智所宣说的法，即：四念处、四正勤、四神足、五根、五力、七觉支、八支圣道。在这些法上，你们应当全体和合、相互欢喜、无有诤论地修学。当你们如此和合、欢喜、无诤地修学时，或许会有两位比丘在阿毗达摩上持有不同见解。若你们这样想：‘这两位尊者于义理上不同，于文句上也不同。’那么，你们认为哪一位比丘较易沟通，便去亲近他，然后应这样对他说：‘尊者们在义理上不同，在文句上也不同。请尊者们了知，这正是义理与文句俱不同的情形。愿尊者们不要陷入争执。’然后，对于另一派的诸比丘，你们认为其中哪一位比丘较易沟通，便去亲近他，然后应这样对他说：‘尊者们在义理上不同，在文句上也不同。请尊者们了知，这正是义理与文句俱不同的情形。愿尊者们不要陷入争执。’如此，于‘恶取’处应知为恶取，于‘善取’处应知为善取。既将恶取知为恶取、善取知为善取之后，那么，凡是符合法与律的，便应当宣说出来。
‘‘Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu dve bhikkhū abhidhamme nānāvādā. Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
36倘若你们这样想：‘这二位尊者在义理上确有不同，而在文句上一致。’那么，你们认为哪位比丘较易沟通，便应前往他那里，对他这样说：‘尊者们在义理上确有不同，但在文句上一致。诸位尊者应知：这就是义理不同而文句一致的情形。愿诸位尊者切勿陷入争执。’随后，对于另一派别的比丘们，你们认为其中哪位比丘较易沟通，即应前往他那里，对他这样说：‘尊者们在义理上确有不同，但在文句上一致。诸位尊者应知：这就是义理不同而文句一致的情形。愿诸位尊者切勿陷入争执。’如此，‘恶取’之处应视为恶取，‘善取’之处应视为善取。将恶取视为恶取、将善取视为善取之后，凡符合法与律的，便应当宣说。
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti . Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
37倘若你们这样思惟：‘这两位长老于义理上一致，于文句上则有出入。’那么，你们可择取一位较易沟通的比丘，前往其处，对他这样说：‘诸位长老于义理上一致，于文句上则有出入。长老应当了知，这便是义理一致而文句有别的情形。然此文句，实为微不足道的小事。愿诸长老莫为这微不足道的小事而陷于争执。’其次，对于另一派的诸比丘，你们可择取其中一位较易沟通的比丘，前往其处，对他这样说：‘诸位长老于义理上一致，于文句上则有出入。长老应当了知，这便是义理一致而文句有别的情形。然此文句，实为微不足道的小事。愿诸长老莫为这微不足道的小事而陷于争执。’如是，应将‘善取’之处了知为善取，将‘恶取’之处了知为恶取。以善取为善取、以恶取为恶取而了知已，凡与法与律相应者，即当宣说。
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
38“若你们这样想：‘这两位尊者在义理上一致，在文句上也一致。’那么，你们应选择其中你认为较易沟通的比丘，前去这样对他说：‘尊者们无论在义理还是文句上都是一致的。请尊者了知，这便是义理与文句都一致的情形。愿尊者不要因此陷入争执。’然后，从另一派的比丘中，选择你认为较易沟通的一位，前去这样对他说：‘尊者们无论在义理还是文句上都是一致的。请尊者了知，这便是义理与文句都一致的情形。愿尊者不要因此陷入争执。’如此，应将正确执取理解为正确执取。这样理解之后，凡与法与律相顺应的，便可宣说。”
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
39诸比丘，当你们和合、欢喜、无诤地修学之时，若有比丘出现了违犯或过失，诸比丘，这时不应急于指责，而应审察其人：‘我不会因此受到困扰，对方也不会受到伤害；对方不轻易发脾气、不记恨、见解不固执，容易放下；而我有能力使他从不善中出离，安住于善。’
‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṃ . Puggalo upaparikkhitabbo – ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
8诸比丘，假如情形是这样：‘我虽然不会受到困扰，对方却会受到伤害；对方容易发脾气、记恨，但见解不固执，容易放下。我有能力使他从不善中出离，安住于善。对方受到的这点伤害，实属微末，而我能使他从不善中出离、安住于善，这更大、更重要。’
‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – parassa puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti . Sace, bhikkhave, evamassa, kallaṃ vacanāya.
9诸比丘，假如情形是这样：‘我虽然会受到困扰，对方却不会受到伤害；对方不轻易发脾气、不记恨，但见解固执，不易放下。我有能力使他从不善中出离，安住于善。我所受的这点困扰，实属微末，而我能使他从不善中出离、安住于善，这更大、更重要。’
‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhaṃ vihesā . Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
10诸比丘，如果你这样思惟：“我将会受到困扰，对方那个人也会受到伤害。对方那个人易怒、怀恨，执著己见，不易放下；然而我仍能引导他出离不善，安住于善。我受到困扰、对方受到伤害，这不过是微不足道的小事。相比之下，我能引导他出离不善、安住于善——这才是更重大、更有意义的事。” 诸比丘，如果你们这样想，言语便是恰当的。
‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
11诸比丘，若比丘生起此念：‘我将受困扰，彼亦将受伤害。那人易怒、怀恨、执见顽固，难以舍离，而我却无力引导他离不善而住于善。’诸比丘，对于这样的人，不应轻视舍心。
‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.
40诸比丘，当你们和谐共处、相互欣赏、无有诤论地修学时，若彼此间又生起言词的抵触、见解的傲慢、内心的嗔恚、不满与不悦，此时，对于对立双方中，你们认为哪位比丘较易受劝，便应前去他那里，对他这样说：‘贤友，我等和谐共处、相互欣赏、无有诤论地修学时，彼此间生起了言词的抵触、见解的傲慢、内心的嗔恚、不满与不悦。若有沙门了知此事，是否会斥责于此？’诸比丘，那位比丘若正确地回答，便会这样说：‘贤友，我等和谐共处……修学时，彼此间生起了言词的抵触……若有沙门了知此事，他应当斥责。’‘然而，贤友，若不舍弃这些法，能亲自作证涅槃吗？’诸比丘，那位比丘若正确地回答，便会这样说：‘贤友，若不舍弃这些法，不能亲自作证涅槃。’
‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti . Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.
13诸比丘，对于另一方的比丘们，你们若觉得其中某位较为温顺易劝，便可去见他，对他这样说：‘贤友，当我们和合、欢喜、无诤地修学时，我们之间却生起了言语的诤论、见解的执持、内心的瞋恚、不满与不悦。知道此事的沙门会呵责吗？’诸比丘，正确回答的比丘应这样说：‘贤友，当我们和合、欢喜、无诤地修学时，我们之间却生起了言语的诤论、见解的执持、内心的瞋恚、不满与不悦。知道此事的沙门会呵责。然而，贤友，不舍断这些，能实证涅槃吗？’诸比丘，正确回答的比丘还应这样说：‘贤友，不舍断这些，则不能实证涅槃。’
‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’’’ti.
14诸比丘，若有人这样问那位比丘：‘尊者，是您令那些比丘从不善中出离，并安住于善的吗？’诸比丘，正确回答时，那位比丘应这样说：‘贤友，我前往世尊处，世尊为我开示了法。我听闻此法后，便去为那些比丘宣说。那些比丘听闻此法后，便从不善中出离，安住于善。’诸比丘，如此正确回答的比丘，既不抬高自己，也不贬低他人。他只是依法而说，任何如法的质询都不会使他陷入应受呵责的境地。
‘‘Taṃ ce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti. Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti.
15世尊作如是说。那些比丘心满意足，对世尊所说欢喜信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
16金提经第三终
Kintisuttaṃ niṭṭhitaṃ tatiyaṃ.