MN 114 · 应亲近不应亲近经
109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。”那些比丘回答世尊说：“尊者。”世尊这样说道：“比丘们，我将为你们开示‘应亲近与不应亲近’的法门。你们要仔细听，好好用心思惟，我要说了。”“好的，尊者。”那些比丘回答世尊。世尊这样说道：
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 – ‘‘sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“比丘们，我说身行有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的身行。比丘们，我说语行有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的语行。比丘们，我说意行有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的意行。比丘们，我说心的生起有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的心生起。比丘们，我说想的获得有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的想的获得。比丘们，我说见的获得有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的见的获得。比丘们，我说个体的获得有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的个体的获得。”
‘‘Kāyasamācāraṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’’nti.
3当这样说了之后，具寿舍利弗对世尊这样说：“尊者，对于世尊这样简略宣说，而未详细分别其义理的，我这样来详细地理解它的义理。
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.
110“比丘们，我说身行有两种：有应亲近的，也有不应亲近的；而且这两种身行是彼此不同的。这是我所说过的话。依凭什么因缘而这样说呢？舍利弗，那种在亲近之后，不善法增长、善法衰退的身行，像这样的身行不应亲近；而舍利弗，那种在亲近之后，不善法衰退、善法增长的身行，像这样的身行则应亲近。”
‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo kāyasamācāro sevitabbo.
111“尊者，亲近什么样的身行，会导致不善法增长，善法衰退呢？尊者，在此，有某人是杀生者，残忍、双手沾满血腥，耽溺于打杀，对一切众生都没有悲悯心；他又是不与取者，对于别人在村落或山林中所有的财物，以盗取之心拿了没给的东西；他又是邪淫者，对于受母亲保护、受父亲保护、受父母保护、受兄弟保护、受姊妹保护、受亲族保护、受宗族保护、受法保护、已有丈夫、已受刑罚守护，甚至是已戴上花环订婚的女子，他仍侵犯她们。尊者，亲近这样的身行，就会导致不善法增长，善法衰退。
‘‘Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
6“尊者，亲近什么样的身行，会导致不善法衰退，善法增长呢？尊者，在此，有某人舍断杀生，远离杀生，他放下了棍棒、放下了刀剑，有惭耻心、有悲悯心，安住在对一切众生的利益和慈悯之中；他舍断不与取，远离不与取，对于别人在村落或山林中所有的财物，他没有以盗取之心拿走任何没给的东西；他舍断邪淫，远离邪淫，对于受母亲保护、受父亲保护、受父母保护、受兄弟保护、受姊妹保护、受亲族保护、受宗族保护、受法保护、已有丈夫、已受刑罚守护，甚至是已戴上花环订婚的女子，他都不侵犯她们。尊者，亲近这样的身行，就会导致不善法衰退，善法增长。世尊所说的：‘比丘们，我说身行有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的身行。’这就是依于此而说的。
‘‘Kathaṃrūpaṃ , bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
7“比丘们，我说语行有两种……（中略）……我说意行有两种……（中略）……我说心的生起有两种……（中略）……我说想的获得有两种……（中略）……我说见的获得有两种……（中略）……”
‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe….
112大德，亲近什么样的语行，会导致不善法增长，善法衰退呢？大德，在此，有人是妄语者。当他被带到众人中、团体中、亲族中、行会中或王族中，被作为证人提问：‘喂，来，说你所知道的吧。’他不知道的，却说‘我知道’；知道的，却说‘我不知道’。没看见的，却说‘我看见了’；看见的，却说‘我没看见’。像这样，为了自己的原因，或为了他人的原因，或为了少许物质利益的原因，他故意说妄语。他还是个离间语者，在这里听到，就为了离间这些人而到那边去说；或者在那边听到，就为了离间那些人而到这边来说。他就是这样，破坏和睦的人，或挑拨离间的人，喜欢分歧，乐于分歧，爱乐分歧，说制造分歧的话。他还是个粗恶语者，他说那种刺人、粗暴、无礼，刺痛他人、激怒他人，趋向愤怒，不能带来定的话。他还是个杂秽语者，说话不合时宜，说不真实的话，说没有意义的话，说非法的话，说非律的话。他说那种没价值、不合时宜、没有根据、没有节制、与利益不相关的话。大德，亲近这样的语行，不善法会增长，善法会衰退。
‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti; apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya – iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
9大德，亲近什么样的语行，会导致不善法衰退，善法增长呢？大德，在此，有人舍断了妄语，远离了妄语。当他被带到众人中、团体中、亲族中、行会中或王族中，被作为证人提问：‘喂，来，说你所知道的吧。’他不知道的，就说‘我不知道’；知道的，就说‘我知道’。没看见的，就说‘我没看见’；看见的，就说‘我看见了’。像这样，他不会为了自己的原因、或为了他人的原因、或为了少许物质利益的原因而故意说妄语。他舍断了离间语，远离了离间语。在这里听到，不会为了离间这些人而到那边去说；或者在那边听到，不会为了离间那些人而到这边来说。他就是这样，使分裂者和好，使和睦者增进。他喜欢和合，乐于和合，爱乐和合，说制造和合的话。他舍断了粗恶语，远离了粗恶语。他说那种文雅、顺耳、可爱、深入人心、有礼、为大众所喜爱、令大众欢喜的话。他舍断了杂秽语，远离了杂秽语。他说话合乎时宜，说真实的话，说有意义的话，说法的话，说律的话。他说那种有价值、合乎时宜、有根据、有节制、与利益相关的话。大德，亲近这样的语行，不善法会衰退，善法会增长。‘比丘们，对于语行，我也说它有两种：有应亲近的，也有不应亲近的；而且这两种语行是彼此不同的。’——世尊这样说，就是基于这个道理。
‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; 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 hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
10“比丘们，对于意行，我也说它有两种：有应亲近的，也有不应亲近的；而且这两种意行是彼此不同的。”——世尊这样说过了。但这是基于什么而说的呢？大德，如果亲近某种意行会导致不善法增长，善法衰退，那么这种意行就不应亲近。而如果亲近某种意行会导致不善法衰退，善法增长，那么这种意行就应亲近。
‘‘‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.
113大德，亲近什么样的意行，会导致不善法增长，善法衰退呢？大德，在此，有人是有贪欲的。对于别人拥有的财产和器具，他会生起贪念：‘啊，真希望别人的东西变成我的。’他还有嗔恚心，有邪恶的念头：‘愿这些有情被杀害，或被打杀，或被消灭，或死光光，但愿他们不要再存在了。’大德，亲近这样的意行，不善法会增长，善法会衰退。
‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
12大德，亲近什么样的意行，会导致不善法衰退，善法增长呢？大德，在此，有人是没有贪欲的。对于别人拥有的财产和器具，他不会生起贪念：‘啊，真希望别人的东西变成我的。’他也没有嗔恚心，有善的念头：‘愿这些有情无怨恨、无伤害、无忧恼、保持安乐地生活。’大德，亲近这样的意行，不善法会衰退，善法会增长。‘比丘们，对于意行，我也说它有两种：有应亲近的，也有不应亲近的；而且这两种意行是彼此不同的。’——世尊这样说，就是基于这个道理。
‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
114“比丘们，关于‘心的生起’，我也说有应亲近和不应亲近这两种，而且这两种心的生起是彼此不同的。这是世尊所说。但世尊是基於什么原因而这么说的呢？尊者，如果亲近某种心的生起，会导致不善法增长、善法衰退，那么，这样的心的生起就不应亲近。尊者，如果亲近某种心的生起，会导致不善法衰退、善法增长，那么，这样的心的生起就应亲近。”
‘‘‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.
14“尊者，亲近什么样的心的生起，会导致不善法增长、善法衰退呢？尊者，在此，有人是贪婪的，伴隨著贪婪的心度日；他心怀嗔怒，伴隨著嗔怒的心度日；他想要伤害別人，伴隨著想要伤害人的心度日。尊者，亲近这样的心的生起，不善法会增长，善法会衰退。”
‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
15“尊者，亲近什么样的心的生起，会导致不善法衰退、善法增长呢？尊者，在此，有人是不贪婪的，伴隨著不贪婪的心度日；他心无嗔怒，伴隨著无嗔怒的心度日；他不想要伤害別人，伴隨著不想要伤害人的心度日。尊者，亲近这样的心的生起，不善法会衰退，善法会增长。‘比丘们，关于心的生起，我也说有应亲近和不应亲近这两种，而且这两种心的生起是彼此不同的。’世尊这么说，就是基於这个原因。”
‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
115“比丘们，关于‘想的获得’，我也说有应亲近和不应亲近这两种，而且这两种想的获得是彼此不同的。这是世尊所说。但世尊是基於什么原因而这么说的呢？尊者，如果亲近某种想的获得，会导致不善法增长、善法衰退，那么，这样的想的获得就不应亲近。尊者，如果亲近某种想的获得，会导致不善法衰退、善法增长，那么，这样的想的获得就应亲近。”
‘‘‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.
17“尊者，亲近什么样的想的获得，会导致不善法增长、善法衰退呢？尊者，在此，有人是贪婪的，伴隨著与贪婪相关的想而度日；他心怀嗔怒，伴隨著与嗔怒相关的想而度日；他想要伤害別人，伴隨著与想要伤害人相关的想而度日。尊者，亲近这样的想的获得，不善法会增长，善法会衰退。”
‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
18“尊者，亲近什么样的想的获得，会导致不善法衰退、善法增长呢？尊者，在此，有人是不贪婪的，伴隨著与不贪婪相关的想而度日；他心无嗔怒，伴隨著与无嗔怒相关的想而度日；他不想要伤害別人，伴隨著与不想要伤害人相关的想而度日。尊者，亲近这样的想的获得，不善法会衰退，善法会增长。‘比丘们，关于想的获得，我也说有应亲近和不应亲近这两种，而且这两种想的获得是彼此不同的。’世尊这么说，就是基於这个原因。”
‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
116“比丘们，关于‘见的获得’，我也是从两方面来说的——有应亲近的，也有不应亲近的；而且这两者是彼此不同的‘见的获得’。”舍利弗尊者接着说：“世尊所说的这段话，是出于什么原因呢？尊者们，如果一个‘见的获得’，亲近它会导致不善法增长，善法衰退，这样的‘见的获得’就不应亲近；如果一个‘见的获得’，亲近它会导致不善法衰退，善法增长，这样的‘见的获得’就应亲近。
‘‘‘Diṭṭhipaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo diṭṭhipaṭilābho sevitabbo.
20“尊者们，什么样的‘见的获得’，亲近它会导致不善法增长，善法衰退呢？尊者们，在这里，某个人持有这样的见解：‘没有布施，没有供养，没有祭祀，没有善行恶行诸业的果报，没有此世间，没有他世间，没有母亲，没有父亲，没有化生有情；世间没有那些依法正行、亲身作证了知此世间与他世间并加以教导的沙门和婆罗门。’尊者们，亲近这样的‘见的获得’，会导致不善法增长，善法衰退。
‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ , natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
21“尊者们，什么样的‘见的获得’，亲近它会导致不善法衰退，善法增长呢？尊者们，在这里，某个人持有这样的见解：‘有布施，有供养，有祭祀，有善行恶行诸业的果报，有此世间，有他世间，有母亲，有父亲，有化生有情；世间有那些依法正行、亲身作证了知此世间与他世间并加以教导的沙门和婆罗门。’尊者们，亲近这样的‘见的获得’，会导致不善法衰退，善法增长。所以，世尊说‘比丘们，关于见的获得，我也是从两方面来说的——有应亲近的，也有不应亲近的；而且这两者是彼此不同的见的获得’，正是出于这个原因。
‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
117“比丘们，关于‘个体的获得’，我也是从两方面来说的——有应亲近的，也有不应亲近的；而且这两者是彼此不同的‘个体的获得’。”舍利弗尊者接着说：“世尊所说的这段话，是出于什么原因呢？尊者们，如果一个‘个体的获得’，亲近它会导致不善法增长，善法衰退，这样的‘个体的获得’就不应亲近；如果一个‘个体的获得’，亲近它会导致不善法衰退，善法增长，这样的‘个体的获得’就应亲近。”
‘‘‘Attabhāvapaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti – evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.
23“尊者们，什么样的‘个体的获得’，亲近它会导致不善法增长，善法衰退呢？尊者们，当造作、产生一个带有恚害的‘个体的获得’时，为了成就其不圆满的状态，不善法就会增长，善法就会衰退。尊者们，当造作、产生一个不带有恚害的‘个体的获得’时，为了成就其圆满的状态，不善法就会衰退，善法就会增长。所以，世尊说‘比丘们，关于个体的获得，我也是从两方面来说的——有应亲近的，也有不应亲近的；而且这两者是彼此不同的个体的获得’，正是出于这个原因。
‘‘Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ , bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
24“尊者们，对于世尊用简洁方式宣说、未详细分别义理的这段教导，我就是这样详细地理解其义理的。”
‘‘Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.
118“很好，很好，舍利弗！舍利弗，你确实能这样详细地理解我这段简略说出的、含义尚未详细展开的教法。舍利弗，我说过衣服有两种情形——有应亲近的，也有不应亲近的。这是根据什么说的呢？舍利弗，如果亲近某类衣服，不善法增长，善法衰退，那么这类衣服就不应亲近；如果亲近某类衣服，不善法衰退，善法增长，那么这类衣服就应亲近。我说衣服有两种情形——有应亲近的，也有不应亲近的，就是根据这个说的。同样地，某类钵食……某类住所……某类村庄……某类城镇……某类城市……某类地区。
‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi , asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (Yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.
26“尊者，世尊所说的：‘比丘们，我说身行有两种：有应亲近的，也有不应亲近的；而且这两者是彼此不同的身行。’这是依于什么而说的呢？尊者，如果亲近某种身行，会导致不善法增长，善法衰退，那么这样的身行就不应该亲近。尊者，如果亲近某种身行，会导致不善法衰退，善法增长，那么这样的身行就应该亲近。
‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.
27“舍利弗，亲近什么样的身行，会使不善法增长、善法衰退呢？舍利弗，在此，有一类人是杀生者，残忍、双手沾满血腥，沉醉于打杀，对众生没有怜悯之心；他又是一个不与而取的人，凡是别人在村落或山林中的财物与资具，他都会以盗贼的方式，不与而取；他又是一个在欲乐上有邪行的人，对于那些受母亲保护、受父亲保护、受父母保护、受兄弟保护、受姐妹保护、受亲戚保护、受家族保护、受法保护、有丈夫、会受刑罚，甚至连那已戴上花环、已订婚的女子，他也会与之发生关系。舍利弗，亲近像这样的身行，不善法会增长、善法会衰退。”
‘‘Kathaṃrūpaṃ , sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
28“舍利弗，亲近什么样的身行，会使不善法衰退、善法增长呢？舍利弗，在此，有一类人舍断了杀生，远离杀生，他放下了棍棒、放下了武器，有惭愧心，心怀怜悯，为了利益与慈悲一切众生而住；他舍断了不与而取，远离不与而取，凡是别人在村落或山林中的财物与资具，他都不会以盗贼的方式不与而取；他舍断了在欲乐上的邪行，远离在欲乐上的邪行，对于那些受母亲保护……乃至……已戴上花环、已订婚的女子，他都不会与之发生关系。舍利弗，亲近像这样的身行，不善法会衰退、善法会增长。‘比丘们，我说身行有两种：有应亲近的，也有不应亲近的；而且这两种身行是彼此不同的。’这是我所说过的话，正是依凭这个因缘而这样说的。”
‘‘Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.
29“比丘们，对于语行，我也说它有两种：有应亲近的，也有不应亲近的；而且这两种语行是彼此不同的。”——世尊这样说过了。但这是基于什么而说的呢？大德，如果亲近某种语行会导致不善法增长，善法衰退，那么这种语行就不应亲近。而如果亲近某种语行会导致不善法衰退，善法增长，那么这种语行就应亲近。
‘‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ ? Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.
30“比丘们，我说个体的获得有两种：有应亲近的，也有不应亲近的；而且这两种个体的获得是彼此不同的。这是我所说过的话。依凭什么因缘而这样说呢？舍利弗，那种在亲近之后，不善法增长、善法衰退的个体获得，像这样的个体获得不应亲近；而舍利弗，那种在亲近之后，不善法衰退、善法增长的个体获得，像这样的个体获得则应亲近。”
‘‘‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.
31“舍利弗，什么样的个体获得，在亲近它时，不善法增长，善法衰退呢？舍利弗，当产生一个有害的个体获得，为了那尚未完成的目标，不善法会增长，善法会衰退；当产生一个无害的个体获得，为了那已完成的目标，不善法会衰退，善法会增长。比丘们，关于个体获得，我同样说它有两种：应亲近的和不应亲近的；而且这两种个体获得彼此有别。’——像这样，那被我所说的话，正是基于这个缘由而说的。舍利弗，对于我这段简略的开示，其详细的意义应当这样去理解。”
‘‘Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
119“舍利弗，关于眼所识知的色，我同样说它有两种：应亲近的和不应亲近的；关于耳所识知的声，舍利弗，我同样说它有两种：应亲近的和不应亲近的；关于鼻所识知的香，舍利弗，我同样说它有两种：应亲近的和不应亲近的；关于舌所识知的味，舍利弗，我同样说它有两种：应亲近的和不应亲近的；关于身所识知的触，舍利弗，我同样说它有两种：应亲近的和不应亲近的；关于意所识知的法，舍利弗，我同样说它有两种：应亲近的和不应亲近的。”
‘‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.
33当这样说了之后，具寿舍利弗对世尊这样说：‘尊者，对于世尊这简略的、没有详细解释的说法，我是这样详细地理解它的义理的。世尊曾说：“舍利弗，对于衣，我也是分两方面来说的——有应亲近的，也有不应亲近的。”这是基于什么原因而说的呢？尊者，若亲近某种衣时，不善法增长，善法衰退，这样的衣就不应亲近；尊者，若亲近某种衣时，不善法衰退，善法增长，这样的衣就应亲近。世尊所说的“舍利弗，对于衣，我也是分两方面来说的——有应亲近的，也有不应亲近的”，就是基于这个原因。
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
34舍利弗，对于由耳认知到的声音……像这样的由耳认知到的声音不应亲近……像这样的由耳认知到的声音应亲近……像这样的由鼻认知到的气味不应亲近……像这样的由鼻认知到的气味应亲近……像这样的由舌认知到的味道不应亲近……像这样的由舌认知到的味道应亲近……像这样的由身认知到的触觉不应亲近……像这样的由身认知到的触觉应亲近。
‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.
35“‘舍利弗，关于意所识知的法，我同样说它有两种：应亲近的和不应亲近的。’——这确实是被世尊所说的话。那是基于什么缘由而说的呢？尊者，那种意所识知的法，在亲近它时，不善法增长，善法衰退，像那样的意所识知的法就不应亲近；而尊者，那种意所识知的法，在亲近它时，不善法衰退，善法增长，像那样的意所识知的法就应当亲近。‘舍利弗，关于意所识知的法，我同样说它有两种：应亲近的和不应亲近的。’——像这样，那被世尊所说的话，正是基于这个缘由而说的。尊者，对于世尊这段简略的开示，其意义尚未被详细解释的，我这样来详细理解它的意义。”
‘‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.
120“很好，很好，舍利弗！舍利弗，你确实很好地以详细的方式，理解了我这简略说出的、未详细解释含义的教法。”
‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.
37“舍利弗，关于耳所识知的声……略……像那样的耳所识知的声不应亲近……像那样的耳所识知的声应当亲近……像那样的鼻所识知的香不应亲近……像那样的鼻所识知的香应当亲近……像那样的舌所识知的味不应亲近……像那样的舌所识知的味应当亲近……舍利弗，关于身所识知的触……像那样的身所识知的触不应亲近……像那样的身所识知的触应当亲近。
‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.
38舍利弗，对于由意认知到的法……像这样的由意认知到的法不应亲近……像这样的由意认知到的法应亲近。‘舍利弗，对于由意认知到的法，我也是分两方面来说的——有应亲近的，也有不应亲近的。’——我所说的这番话，就是基于这个原因。舍利弗，对于我这简略的说法，你应当像这样详细地理解它的义理。
‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta…pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
121‘舍利弗，对于衣，我也是分两方面来说的——有应亲近的，也有不应亲近的……舍利弗，对于钵食……舍利弗，对于住所……舍利弗，对于村……舍利弗，对于镇……舍利弗，对于城……舍利弗，对于国……舍利弗，对于人，我也是分两方面来说的——有应亲近的，也有不应亲近的。’
‘‘Cīvaraṃpāhaṃ , sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi…pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.
40听了这话，具寿舍利弗对世尊这样说：“尊者，对于世尊这段简略的开示，其意义尚未被详细解释的，我这样来详细理解它的意义。‘舍利弗，关于眼所识知的色，我同样说它有两种：应亲近的和不应亲近的。’——这确实是被世尊所说的话。那是基于什么缘由而说的呢？尊者，那种眼所识知的色，在亲近它时，不善法增长，善法衰退，像那样的眼所识知的色就不应亲近；而尊者，那种眼所识知的色，在亲近它时，不善法衰退，善法增长，像那样的眼所识知的色就应当亲近。‘舍利弗，关于眼所识知的色，我同样说它有两种：应亲近的和不应亲近的。’——像这样，那被世尊所说的话，正是基于这个缘由而说的。
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
41‘舍利弗，对于钵食……像这样的钵食不应亲近……像这样的钵食应亲近……舍利弗，对于住所……像这样的住所不应亲近……像这样的住所应亲近……舍利弗，对于村……像这样的村不应亲近……像这样的村应亲近……像这样的镇不应亲近……像这样的镇应亲近……像这样的城不应亲近……像这样的城应亲近……像这样的国不应亲近……像这样的国应亲近。
‘‘Piṇḍapātaṃpāhaṃ, sāriputta…pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta…pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.
42‘世尊曾说：“舍利弗，对于人，我也是分两方面来说的——有应亲近的，也有不应亲近的。”这是基于什么原因而说的呢？尊者，若亲近某人时，不善法增长，善法衰退，这样的人就不应亲近；尊者，若亲近某人时，不善法衰退，善法增长，这样的人就应亲近。世尊所说的“舍利弗，对于人，我也是分两方面来说的——有应亲近的，也有不应亲近的”，就是基于这个原因。尊者，对于世尊这简略的、没有详细解释的说法，我是这样详细地理解它的义理的。’
‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
122“很好，很好，舍利弗！舍利弗，你能这样详细地理解我这尚未详细解释意义的简略开示，这很好。‘舍利弗，关于眼所识知的色，我同样说它有两种：应亲近的和不应亲近的。’——这确实是被我所说的话。那是基于什么缘由而说的呢？舍利弗，那种眼所识知的色，在亲近它时，不善法增长，善法衰退，像那样的眼所识知的色就不应亲近；而舍利弗，那种眼所识知的色，在亲近它时，不善法衰退，善法增长，像那样的眼所识知的色就应当亲近。‘舍利弗，关于眼所识知的色，我同样说它有两种：应亲近的和不应亲近的。’——像这样，那被我说的话，正是基于这个缘由而说的。
‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.
44“我说过人有两种情形，舍利弗——有应亲近的，也有不应亲近的。这是根据什么说的呢？舍利弗，如果亲近某类人，不善法增长，善法衰退，那么这类人就不应亲近；如果亲近某类人，不善法衰退，善法增长，那么这类人就应亲近。我说人有两种情形——有应亲近的，也有不应亲近的，就是根据这个说的。舍利弗，对于我这段简略的教说，应当这样去详细理解它的含义。”
‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
123“舍利弗，如果所有的刹帝利，都能这样详细地理解我这段简略教说的含义，那将带给所有的刹帝利长久的利益与安乐。舍利弗，如果所有的婆罗门……所有的吠舍……所有的首陀罗，都能这样详细地理解我这段简略教说的含义，那将带给所有的首陀罗长久的利益与安乐。舍利弗，甚至包括天、魔、梵天的世界，包括沙门、婆罗门、天、人的众生，如果都能这样详细地理解我这段简略教说的含义，那也将带给包括天、魔、梵天在内的世界，包括沙门、婆罗门、天、人在内的众生，长久的利益与安乐。”
‘‘Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce , sāriputta, brāhmaṇā…pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā’’ti.
46这就是世尊所说。具寿舍利弗对世尊的教法心中欢喜，信受奉行。
Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.
47应亲近不应亲近经完 第四
Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.