MN 105 · 须那卡答经
55如是我闻：有一次，世尊住在毗舍离城的大林重阁讲堂里。那个时候，有许多比丘在世尊面前宣称了证悟之智：“我们了知：‘生已尽，梵行已立，应做之事已做，不再有来世的状态。’”离车子族人须那卡答听说：“据说有许多比丘在世尊面前宣称了证悟之智——‘我们了知：生已尽，梵行已立，应做之事已做，不再有来世的状态。’”于是，离车子族人须那卡答去世尊那里。到了之后，向世尊礼敬，坐在一边。坐在一边的离车子族人须那卡答对世尊这样说：“尊者，我听说——‘据说有许多比丘在世尊面前宣称了证悟之智：他们了知：生已尽，梵行已立，应做之事已做，不再有来世的状态。’尊者，那些在世尊面前宣称了证悟之智的比丘们——‘我们了知：生已尽，梵行已立，应做之事已做，不再有来世的状态’——尊者，这些比丘是正确地宣称了证悟之智呢，还是其中有些比丘是出于增上慢而宣称了证悟之智呢？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – ‘‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Assosi kho sunakkhatto licchaviputto – ‘‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. ‘‘Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsūti?
56“须那卡答，那些在我面前宣称了证悟之智的比丘们——‘我们了知：生已尽，梵行已立，应做之事已做，不再有来世的状态’——他们当中，有些比丘确实是正确地宣称了证悟之智，但也有些比丘是出于增上慢而宣称了证悟之智。在那里，须那卡答，那些正确地宣称了证悟之智的比丘们，对他们来说，事情正是如此；至于那些出于增上慢而宣称了证悟之智的比丘们，须那卡答，如来心里会这样想：‘我要为他们说法。’而在这里，须那卡答，如来固然会这样想：‘我要为他们说法。’可是，这里有一些愚蠢的人，事先把问题编排好，一次次地编排好，然后来见如来，提出问题。在那情况下，须那卡答，虽然如来心里会这样想：‘我要为他们说法’，但事情也还是会有变化。” “世尊，现在是时候了，善逝，现在是时候了，请世尊说法。比丘们听了世尊的开示，会铭记在心的。”“那么，须那卡答，你听着，好好用心思惟，我要说了。”“是的，尊者。”离车子族人须那卡答回应世尊。世尊这样说道：
‘‘Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti . ‘‘Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi aññaṃ byākaṃsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti . Evañcettha, sunakkhatta, tathāgatassa hoti – ‘dhammaṃ nesaṃ desessa’nti. Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti tassapi hoti aññathatta’’nti. ‘‘Etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, sunakkhatta suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca –
57“须那卡答，有这五种欲的功德。哪五种呢？眼所能识知的、合意的、可爱的、悦心的、惹人喜爱的、与欲乐相关的、能引发贪染的色；耳所能识知的、合意的、可爱的、悦心的、惹人喜爱的、与欲乐相关的、能引发贪染的声……鼻所能识知的香……舌所能识知的味……身所能识知的、合意的、可爱的、悦心的、惹人喜爱的、与欲乐相关的、能引发贪染的触——须那卡答，这就是五种欲的功德。”
‘‘Pañca kho ime, sunakkhatta, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, sunakkhatta, pañca kāmaguṇā.
58须那卡答，这确实是可能的情况：这里有某个人倾心于非想非非想处。须那卡答，对于一个倾心于非想非非想处的人来说，与该境界相称的谈话确实会发生，他会随顺着那个道理去寻思、去伺察，会亲近那种人，并从中获得满足。但是，当与无所有处相关的谈话正在进行时，他不愿听，不倾耳，不现起了知之心，也不亲近那种人，也不从中获得满足。须那卡答，这就像一个人吃了美味的食物后又把它吐了出来。须那卡答，你认为如何，那个人对那食物还会有想再吃的欲望吗？”“尊者，不会的。”“那是什么原因呢？”“尊者，因为那食物已被视为令人厌恶的了。”“正是如此，须那卡答，对于倾心于非想非非想处的人来说，那些关于无所有处的结缚，就如同被他吐掉的东西一样。他应当被这样理解：‘这个倾心于非想非非想处的人，确实已脱离了无所有处的结缚。’
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya . Taṃ kiṃ maññasi, sunakkhatta, api nu tassa purisassa tasmiṃ bhatte puna bhottukamyatā assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bhante, bhattaṃ paṭikūlasammata’’nti. ‘‘Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. So evamassa veditabbo – ‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
59须那卡答，这确实是可能的情况：这里有某个人正确地倾心于涅槃。须那卡答，对于一个正确地倾心于涅槃的人来说，与该境界相称的谈话确实会发生，他会随顺着那个道理去寻思、去伺察，会亲近那种人，并从中获得满足。但是，当与非想非非想处相关的谈话正在进行时，他不愿听，不倾耳，不现起了知之心，也不亲近那种人，也不从中获得满足。须那卡答，这就像一颗棕榈树的树顶被砍断后，不可能再生长一样；正是如此，须那卡答，对于正确地倾心于涅槃的人来说，那些关于非想非非想处的结缚，其根已被切断，如同被砍断的棕榈树一样，不复存在，未来不会再生起。他应当被这样理解：‘这个正确地倾心于涅槃的人，确实已脱离了非想非非想处的结缚。’
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate āyatiṃ anuppādadhamme. So evamassa veditabbo – ‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’’’ti.
60须那卡答，这确实是可能的情况：这里有某位比丘会这样想：‘沙门说过，渴爱是箭，无明是毒液，它通过欲贪和瞋害来恼害人。对我来说，那支渴爱之箭已被舍断，无明之毒液已被除去，我是正确地倾心于涅槃的。’当事实并非如此时，他却持有这种自傲。他可能会去从事那些对正确地倾心于涅槃者来说不适宜的事情；他会去从事以眼看不适宜的色，以耳听不适宜的声音，以鼻嗅不适宜的香，以舌尝不适宜的味，以身触不适宜的触，以意知不适宜的法。当他从事以眼看不适宜的色、以耳听不适宜的声音、以鼻嗅不适宜的香、以舌尝不适宜的味、以身触不适宜的触、以意知不适宜的法时，贪欲就会侵袭他的心。以被贪欲侵袭的心，他可能会遭遇到死亡，或等同于死亡的痛苦。
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ . So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya , asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
61须那卡答，这确实是可能的情况：这里有某位比丘，当他确实是正确地倾心于涅槃时，他就不会去从事那些对正确地倾心于涅槃者来说不适宜的事情；他不会去从事以眼看不适宜的色，以耳听不适宜的声音，以鼻嗅不适宜的香，以舌尝不适宜的味，以身触不适宜的触，以意知不适宜的法。当他没有从事以眼看不适宜的色，没有从事以耳听不适宜的声音，没有从事以鼻嗅不适宜的香，没有从事以舌尝不适宜的味，没有从事以身触不适宜的触，没有从事以意知不适宜的法时，贪欲就不会侵袭他的心。因为没有以被贪欲侵袭的心，他就既不会遭遇到死亡，也不会遭遇到等同于死亡的痛苦。
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
62“须那卡答，这确实是一种可能的情况：有某一种人，内心倾向世间的利养。须那卡答，对于一个内心倾向世间利养的人来说，那种与之相应的谈话就会确立起来，他就会顺着那种道理去思考、去琢磨，就会亲近那种人，并从中得到满足。然而，当别人在谈论与不动相关的法义时，他不愿听，不竖起耳朵，不把心转向了知，他不会亲近那种人，也不会从中得到满足。须那卡答，这就好比一个人，离开自己的村庄或城镇很久了。他看见另一个刚从那个村庄或城镇出来不久的人，便向那个人打听那个村庄或城镇是否太平、粮食是否充足、疾病是否不多。那个人就告诉了他那个村庄或城镇是否太平、粮食是否充足、疾病是否不多。须那卡答，你认为怎么样？那个离开很久的人，会愿意听那个人的话吗？会竖起耳朵，把心转向了知，会亲近那个人，并从中得到满足吗？”“是的，尊者。”“正是如此，须那卡答，这确实是一种可能的情况：有某一种人，内心倾向世间的利养。对于一个内心倾向世间利养的人来说，那种与之相应的谈话就会确立起来，他就会顺着那种道理去思考、去琢磨，就会亲近那种人，并从中得到满足。然而，当别人在谈论与不动相关的法义时，他不愿听，不竖起耳朵，不把心转向了知，他不会亲近那种人，也不会从中得到满足。对于这样的人，应该这样理解：‘这是一个内心倾向世间利养的人，他已经脱离了不动的系缚。’”
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto lokāmisādhimutto purisapuggalo’’’ti.
63“须那卡答，这确实是一种可能的情况：有某一种人，内心倾向不动。须那卡答，对于一个内心倾向不动的人来说，那种与之相应的谈话就会确立起来，他就会顺着那种道理去思考、去琢磨，就会亲近那种人，并从中得到满足。然而，当别人在谈论与世间利养相关的谈话时，他不愿听，不竖起耳朵，不把心转向了知，他不会亲近那种人，也不会从中得到满足。须那卡答，这就好比一片枯黄的叶子从叶柄上脱落，不可能再变绿；正是如此，须那卡答，对于一个内心倾向不动的人来说，那些对世间利养的系缚，已经被他切断了。对于这样的人，应该这样理解：‘这是一个内心倾向不动的人，他已经脱离了世间利养的系缚。’”
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. So evamassa veditabbo – ‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’’’ti.
10须那卡答，打个比方，有个人被一支有毒的箭射中，箭上涂满了强效的毒药。他的朋友、伙伴、亲戚、血亲赶紧为他请来一位精通箭伤的外科医生。那位外科医生就用刀子切开伤口周围，用刀子切开伤口周围之后，再用探针探寻那支箭。用探针找到箭之后，就把箭拔出来，清除掉毒液的残留，一点不剩。他明明知道已经没有残留了，就这样说：‘喂，朋友，你的箭已经拔出来了，毒液残留也清除干净了，再也不会对你有性命之忧了。但是你要吃合适的食物，不要吃那些不合适的食物，否则伤口会化脓。你要按时清洗伤口，按时给伤口敷药。如果你不按时清洗伤口、不按时敷药，脓血就会把伤口糊住。还有，不要总在风里太阳底下走来走去，如果你总在风里太阳底下走来走去，灰尘沙粒就会感染你的伤口。朋友，你要好好保护伤口，让伤口好好愈合啊。’那个人心里想：‘我的箭已经拔出来了，毒液残留也清除干净了，再也不会对性命有碍了。’于是他就吃合适的食物，因为他吃合适的食物，伤口就不会化脓。他按时清洗伤口，按时给伤口敷药。因为他按时清洗、按时敷药，脓血就不会把伤口糊住。他也不在风里太阳底下走来走去。因为他不在风里太阳底下乱走，灰尘沙粒就不会感染伤口。他这样守护着伤口，让伤口愈合。靠着这些合适的调护，再加上之前毒液残留已经除尽没有剩余，这两方面的缘故，他的伤口就慢慢愈合了。伤口愈合了，皮肤长好了，他就不会因此而遭受死亡，也不会遭受等同死亡的痛苦。
‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. Anupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi . Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. Vaṇānurakkhī ca vihareyya vaṇasāropī. Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
11须那卡答，同样地，有一种情况是可能存在的：某个比丘心里也许会想：‘沙门说过，渴爱就是那支箭，无明之毒借着贪欲、嗔恚而让人受伤。现在，我那支渴爱之箭已经舍断了，无明之毒也清除了，我正确地倾向了涅槃。’ 但是，虽然他自己认为已经正确地倾向涅槃，却不去回避那些对于一个正确地倾向涅槃的人来说不合适的事情：他用眼睛看不合适的色，用耳朵听不合适的声音，用鼻子闻不合适的气味，用舌头尝不合适的味道，用身体碰不合适的触觉，用心识知不合适的法。因为他放任自己去接触这些不合适的六尘，贪欲就会重新搅动他的心。当他的心被贪欲搅动时，他就有可能遭受死亡，或者遭受等同死亡的痛苦。
‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
64“须那卡答，这确实是一种可能的情况：有某一种人，内心倾向无所有处。须那卡答，对于一个内心倾向无所有处的人来说，那种与之相应的谈话就会确立起来，他就会顺着那种道理去思考、去琢磨，就会亲近那种人，并从中得到满足。然而，当别人在谈论与不动相关的法义时，他不愿听，不竖起耳朵，不把心转向了知，他不会亲近那种人，也不会从中得到满足。须那卡答，这就好比一块大石头裂成两半，再也无法合拢；正是如此，须那卡答，对于一个内心倾向无所有处的人来说，那些对不动的系缚，已经被他打破了。对于这样的人，应该这样理解：‘这是一个内心倾向无所有处的人，他已经脱离了不动的系缚。’”
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati ; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’’’ti.
13须那卡答，好比有一个人被一支浸过毒药的、涂满厚厚毒液的箭射中了。他的朋友、伴侣、亲戚、血亲会为他找来一位处理箭伤的外科医生。那位外科医生会用刀切开他的伤口口，用刀切开伤口口之后，会用探针探查那支箭，用探针探查箭之后，会把箭拔出来，并清除掉毒液，但仍留有残余。那位医生知道还有残余，便会这样对他说：‘喂，朋友，你的箭已经被拔出来了，毒液也已经被清除了，但还有残余。这已经不会对你造成致命危险了。你应当吃适宜的食物，不要吃不适宜的食物以免伤口流脓。你应当适时地清洗伤口，适时地在伤口口敷药，不要不适时地清洗伤口、不适时地敷药，以免脓血覆盖住伤口口。不要去从事在风中和烈日下行走的事情，不要让你在从事在风中和烈日下行走时，灰尘和污垢侵袭到伤口口。喂，朋友，你应当安住于保护伤口、治愈伤口。’那个人可能会这样想：‘我的箭已经被拔出来了，毒液也已经被清除得一点不剩了。这已经不会对我造成任何危险了。’于是他吃不适宜的食物，当他吃不适宜的食物时，伤口就流脓了。他没有适时地清洗伤口，也没有适时地在伤口口敷药。当他没有适时地清洗伤口、没有适时地敷药时，脓血就覆盖住了伤口口。他又去从事在风中和烈日下行走的事情，当他从事在风中和烈日下行走时，灰尘和污垢就侵袭了伤口口。他既不安住于保护伤口，也不安住于治愈伤口。由于他做了这些不适宜的事情，再加上那已被清除但仍留有残余的不净毒液，由于这两方面的原因，伤口就变得严重了。因为伤口变得严重，他可能会遭遇到死亡，或等同于死亡的痛苦。
‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. Saupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso . Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti . Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. Na ca vaṇānurakkhī vihareyya na vaṇasāropī. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
14正是如此，须那卡答，这确实是可能的情况：这里有某位比丘会这样想：‘沙门说过，渴爱是箭，无明是毒液，它通过欲贪和瞋害来恼害人。对我来说，那支渴爱之箭已被舍断，无明之毒液已被除去，我是正确地倾心于涅槃的。’当事实并非如此时，他却持有这种自傲。他可能会去从事那些对正确地倾心于涅槃者来说不适宜的事情；他会去从事以眼看不适宜的色，以耳听不适宜的声音，以鼻嗅不适宜的香，以舌尝不适宜的味，以身触不适宜的触，以意知不适宜的法。当他从事以眼看不适宜的色、以耳听不适宜的声音、以鼻嗅不适宜的香、以舌尝不适宜的味、以身触不适宜的触、以意知不适宜的法时，贪欲就会侵袭他的心。以被贪欲侵袭的心，他可能会遭遇到死亡，或等同于死亡的痛苦。须那卡答，在圣者的律中，‘死亡’就是指舍弃学而还归低劣；须那卡答，‘等同于死亡的痛苦’就是指犯下某种染污的罪过。
‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati.
65须那卡答，我做的这个比喻，是为了让人们明白这个道理。这里面的意思就是：须那卡答，所谓‘伤口’，是对六种内处（眼耳鼻舌身意）的称呼；所谓‘毒液残留’，是对无明的称呼；所谓‘箭’，是对渴爱的称呼；所谓‘探针’，是对正念的称呼；所谓‘刀子’，是对圣慧的称呼；所谓‘精通箭伤的外科医生’，是对如来、阿拉汉、正自觉者的称呼。
‘‘Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. Ayaṃyevettha attho – vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
16须那卡答，一位比丘如果能在六种触处（六根）上防护自己，了知‘依著是苦的根源’，从而不再依著，在依著的灭尽中解脱，他绝不可能再去把身体或心投向依著。这绝对不可能！须那卡答，就像有一个装着饮料的杯子，颜色好看，气味芳香，味道可口，但里面掺了毒药。这时来了一个人，他想活着，不想死，想快乐，厌恶痛苦。须那卡答，你觉得，那个人明明知道‘我要是喝了这个就会死，或者遭受等同死亡的痛苦’，他还会喝这杯饮料吗？” “不会的，尊者。” “同样地，须那卡答，那位在六触处防护自己的比丘，了知‘依是苦的根源’，从而不再依著，在依著的灭尽中解脱，他绝不可能再去把身体或心投向依著。这绝对不可能！须那卡答，又好比一条剧毒的毒蛇。这时来了一个人，他想活着，不想死，想快乐，厌恶痛苦。须那卡答，你觉得，那个人明明知道‘我要是被它咬了就会死，或者遭受等同死亡的痛苦’，他还会把自己的手或手指伸给那条剧毒的毒蛇吗？” “不会的，尊者。” “同样地，须那卡答，那位在六触处防护自己的比丘，了知‘依是苦的根源’，从而不再依著，在依著的灭尽中解脱，他绝不可能再去把身体或心投向依著。这绝对不可能！
‘‘So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā – ‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āsīviso ghoraviso. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā yaṃ jaññā – ‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjatī’’ti.
17世尊说了这些。离车子须那卡答对世尊所说感到满意，心生欢喜。
Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.
18苏纳卡德经完 第五
Sunakkhattasuttaṃ niṭṭhitaṃ pañcamaṃ.