MN 112 · 六清净经
98如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，世尊对比丘们说：“比丘们。”那些比丘回应世尊：“尊师。”世尊这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“比丘们，在这里，有位比丘宣称：‘我了知：生已灭尽，梵行已建立，应作的已作，不再有此后有。’比丘们，对那位比丘所说的话，既不应欢喜，也不应排斥。不欢喜、不排斥之后，应该提出这个问题：‘贤友，有四种表达方式，被那位知者、见者、阿拉汉、正自觉者世尊正确教导。哪四种呢？对所见，如实说所见；对所闻，如实说所闻；对所觉，如实说所觉；对所识知，如实说所识知。贤友，这四种表达方式，是被那位知者、见者、阿拉汉、正自觉者世尊正确教导。那么，尊者您如何知、如何见，才能在这四种表达方式上不执取、心从诸漏中解脱呢？’比丘们，对于那位漏尽的比丘，他已安住、已作应作的、已放下重担、已证得自己的目标、已彻底灭尽有结、通过正智解脱，他如法给出的回答是：‘贤友，对于所见，我无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限之心而住。对于所闻，贤友……对于所觉，贤友……对于所识知，贤友，我无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限之心而住。贤友，我就是这样知、这样见，从而在这四种表达方式上不执取、心从诸漏中解脱。’比丘们，对那位比丘的回答，应该说‘善哉’、表示欢喜、表示赞许。在说‘善哉’、表示欢喜、表示赞许之后，应进一步提出问题。”
‘‘Idha, bhikkhave, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo – ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘diṭṭhe kho ahaṃ , āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso…pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
99“‘贤友，有五种取蕴，被那位知者、见者、阿拉汉、正自觉者世尊正确教导。哪五种呢？这就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友，这五种取蕴，是被那位知者、见者、阿拉汉、正自觉者世尊正确教导。那么，尊者您如何知、如何见，才能在这五种取蕴上不执取、心从诸漏中解脱呢？’比丘们，对于那位漏尽的比丘，他已安住、已作应作的、已放下重担、已证得自己的目标、已彻底灭尽有结、通过正智解脱，他如法给出的回答是：‘贤友，我已知色是无力的、离贪的、无依靠的；由于那些对于色的趋向、执取、心的住着与潜在倾向的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。对于受，贤友……对于想，贤友……对于诸行，贤友……对于识，贤友，我已知识是无力的、离贪的、无依靠的；由于那些对于识的趋向、执取、心的住着与潜在倾向的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。贤友，我就是这样知、这样见，从而在这五种取蕴上不执取、心从诸漏中解脱。’比丘们，对那位比丘的回答，应该说‘善哉’、表示欢喜、表示赞许。在说‘善哉’、表示欢喜、表示赞许之后，应进一步提出问题。”
‘‘‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso…pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
100“‘贤友，有六种界，被那位知者、见者、阿拉汉、正自觉者世尊正确教导。哪六种呢？地界、水界、火界、风界、空界、识界。贤友，这六种界，是被那位知者、见者、阿拉汉、正自觉者世尊正确教导。那么，尊者您如何知、如何见，才能在这六种界上不执取、心从诸漏中解脱呢？’比丘们，对于那位漏尽的比丘，他已安住、已作应作的、已放下重担、已证得自己的目标、已彻底灭尽有结、通过正智解脱，他如法给出的回答是：‘贤友，我不将地界视为我，也不视我依于地界。并且，由于那些依于地界的趋向、执取、心的住着与潜在倾向的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。对于水界，贤友……对于火界，贤友……对于风界，贤友……对于空界，贤友……对于识界，贤友，我不将识界视为我，也不视我依于识界。并且，由于那些依于识界的趋向、执取、心的住着与潜在倾向的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。贤友，我就是这样知、这样见，从而在这六种界上不执取、心从诸漏中解脱。’比丘们，对那位比丘的回答，应该说‘善哉’、表示欢喜、表示赞许。在说‘善哉’、表示欢喜、表示赞许之后，应进一步提出问题。”
‘‘‘Chayimā , āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu – imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso…pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
101“‘那么，贤友，有六种内外处，被那位知者、见者、阿拉汉、正自觉者世尊正确教导。哪六种呢？眼与色、耳与声、鼻与香、舌与味、身与触、意与法。贤友，这六种内外处，是被那位知者、见者、阿拉汉、正自觉者世尊正确教导。那么，尊者您如何知、如何见，才能在这六种内外处上不执取、心从诸漏中解脱呢？’比丘们，对于那位漏尽的比丘，他已安住、已作应作的、已放下重担、已证得自己的目标、已彻底灭尽有结、通过正智解脱，他如法给出的回答是：‘贤友，在眼、色、眼识及眼识所识知的法上，无论有何种意欲、何种贪染、何种欢喜、何种渴爱，以及任何趋向、执取、心的住着与潜在倾向——由于它们的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。在耳、声、耳识……贤友，在鼻、香、鼻识……在舌、味、舌识……在身、触、身识……在意、法、意识及意识所识知的法上，无论有何种意欲、何种贪染、何种欢喜、何种渴爱，以及任何趋向、执取、心的住着与潜在倾向——由于它们的灭尽、离贪、息灭、舍弃、完全舍离，我了知我心已解脱。贤友，我就是这样知、这样见，从而在这六种内外处上不执取、心从诸漏中解脱。’比丘们，对那位比丘的回答，应该说‘善哉’、表示欢喜、表示赞许。在说‘善哉’、表示欢喜、表示赞许之后，应进一步提出问题。”
‘‘‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe…pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
102“‘那么，尊者您如何知、如何见，才能在此有识之身及外一切诸相上，完全拔除我慢、我所慢、慢随眠呢？’比丘们，对于那位漏尽的比丘，他已安住、已作应作的、已放下重担、已证得自己的目标、已彻底灭尽有结、通过正智解脱，他如法给出的回答是：‘贤友，从前我在家时，是无知的。那时，如来或如来的弟子为我说法。我听法后，对如来生起了信心。具备了那样的信心获得后，我这样思惟：在家生活是拥挤的、是尘垢的道路；出家则如空旷处。要住在家里，修习完全圆满、完全清净、如同磨光的螺贝一般的梵行，这是不容易的。不如我剃除须发，穿上袈裟衣，从家庭出家，过无家的生活。’”
‘‘‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti ? Khīṇāsavassa , bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ – sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’’nti.
7贤友们，后来，我舍弃了或小或大的财富堆，舍弃了或小或大的亲属圈，剃掉须发，穿上袈裟衣，从在家生活出家，过上了无家的生活。这样出家之后，我接受了比丘的学处与活命方式，舍离了杀生、远离杀生，放下棍棒、放下刀剑，有惭有愧，怀有慈悲，利益怜悯一切生命而住。我舍离了不与取、远离不与取，只取所给，只期待所给，以不偷盗、自身清净而住。我舍离了非梵行，成为梵行者，远离性事，避开男女之欲的粗俗法。我舍离了妄语、远离妄语，说真实语，连结真实，坚定可信，不欺骗世间。我舍离了离间语、远离离间语，从这里听到不是为了到那里说以离间这些人，从那里听到也不是为了到这里说以离间那些人；就这样，我成为分裂者的调和者，和合者的促进者，喜爱和合、乐于和合、悦于和合，说促成和合的话语。我舍离了粗恶语、远离粗恶语；凡那些温柔、悦耳、可爱、深入人心、优雅、众人喜爱、众人合意的话语，我成为说这样话语的人。我舍离了绮语、远离绮语，说应时的话、真实的话、有意义的话、如法的话、与律相应的话，说有价值、适时、有譬喻、有限制、与利益相连的话语。
‘‘So kho ahaṃ, āvuso, 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 pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, 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 ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
8我远离了损害种子和植物，成为一日一食者，夜晚禁食，远离非时食。我远离了观看舞蹈、歌唱、音乐、表演。我远离了佩戴花鬘、香料、涂油，以及装饰、打扮的因缘。我远离了高广大床。我远离了接受金银；我远离了接受未煮的谷物；我远离了接受生肉；我远离了接受妇女和少女；我远离了接受男女奴仆；我远离了接受山羊和绵羊；我远离了接受鸡和猪；我远离了接受象、牛、马、骡；我远离了接受田地与宅地。我远离了为人传递消息、差遣使役的事务；我远离了买卖；我远离了在秤上、货币上、量度上弄虚作假；我远离了贿赂、欺诈、骗局等曲行；我远离了砍断、杀害、捆绑、抢劫、掠夺、暴力等行为。
‘‘So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ , hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.
9我成为了知足者，以护身的衣为满足，以果腹的食为满足。无论我去哪里，只是随身带着而行。贤友们，就像鸟儿无论飞到哪里，都只带着翅膀飞；同样的，贤友们，我成为了知足者，以护身的衣为满足，以果腹的食为满足。无论我去哪里，只是随身带着而行。具足这一圣戒蕴，我在内心体验到无过失的快乐。
‘‘So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.
103我眼见色之后，不执取总体相，不执取细节相；如果眼根不加以防护而住，那么贪忧、不善不善法就会流入，为了防护它，我行道，守护眼根，在眼根上成就防护。耳闻声之后……鼻闻香之后……舌尝味之后……身触触之后……意知法之后，不执取总体相，不执取细节相；如果意根不加以防护而住，那么贪忧、不善不善法就会流入，为了防护它，我行道，守护意根，在意根上成就防护。具足这一圣根律仪，我在内心体验到不染污的快乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.
11我在前进时、返回时，都是正知而行；在向前看、向旁看时，都是正知而行；在弯曲、伸展肢体时，都是正知而行；在穿着僧伽梨衣、钵和衣时，都是正知而行；在吃、喝、咀嚼、品尝时，都是正知而行；在大便、小便时，都是正知而行；在行走、站立、坐着、入睡、醒来、说话、沉默时，都是正知而行。
‘‘So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.
12我这样具足了这一圣戒蕴，具足了这一圣知足，具足了这一圣根律仪，具足了这一圣正念正知，便前往寂静的住处：森林、树下、山岳、峡谷、山洞、坟场、丛林、露地、草堆。我在托钵食后，从乞食返回，结跏趺坐，挺直身体，使正念现前。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
13我在世间舍离了贪婪，以离贪的心而住，净化了内心的贪欲。我舍离了嗔恚与恼害，以无嗔的心而住，悲悯一切众生，净化了内心的嗔恚。我舍离了昏沉与睡眠，以远离昏沉睡眠之心而住，安住于光明想，具足正念正知，净化了内心的昏沉睡眠。我舍离了掉举与追悔，以内心不散乱而住，心得寂静，净化了内心的掉举追悔。我舍离了疑惑，超越了疑惑而住，对于善法不再犹豫不决，净化了内心的疑惑。
‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.
104我舍离了这五种覆盖内心、令智慧软弱的障碍与垢染，远离感官欲望，远离不善法，具足寻与伺，进入并安住于由远离而生的喜乐之初禅。由于寻与伺的止息，内心得到内在的安稳与专一，进入并安住于无寻无伺、由定而生的喜乐之二禅……进入并安住于三禅……进入并安住于四禅。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.
15当我的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、堪能使用、稳定、达到不动摇的状态时，我将心导向漏尽智。我如实彻知：这是苦，我如实彻知：这是苦的集起因，我如实彻知：这是苦的息灭，我如实彻知：这是导向苦灭之道。我如实彻知：这些是漏，我如实彻知：这是漏的集起因，我如实彻知：这是漏的息灭，我如实彻知：这是导向漏灭之道。当我如此知、如此见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。于解脱中，生起了'已解脱'之智。我彻知：生已尽，梵行已立，应作已作，不再有来世。贤友，正是这样，当我如此知、如此见时，在这有识之身以及外在的一切相中，我慢、我所慢与慢随眠都已被彻底根除。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccitthaः vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’’ti . ‘‘Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo – ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’’’ti .
16世尊说了这些话。那些比丘们心生欢喜，对世尊所说的话感到满意。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
17六清净经完 第二
Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.