MN 115 · 多界经
124如是我闻：一时，世尊住在舍卫城的祇树给孤独园。在那里，世尊告诸比丘：“诸比丘。”比丘们应答：“尊者。”世尊如是说：
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“诸比丘，一切恐惧的生起，皆源于愚者，非源于智者；一切灾难的生起，皆源于愚者，非源于智者；一切障碍的生起，皆源于愚者，非源于智者。诸比丘，譬如火从芦苇屋或草屋中燃起，却能烧毁那些内外粉刷、密不透风、门闩紧闭、窗扉关严的豪宅。同样地，诸比丘，一切恐惧的生起，皆源于愚者，非源于智者；一切灾难的生起，皆源于愚者，非源于智者；一切障碍的生起，皆源于愚者，非源于智者。诸比丘，如此，愚者与恐惧相伴，智者无有恐惧；愚者与灾难相伴，智者无有灾难；愚者与障碍相伴，智者无有障碍。诸比丘，智者之处，无有恐惧；智者之处，无有灾难；智者之处，无有障碍。是故，诸比丘，你们应当这样修学：‘我们要成为智者，成为审察者。’”
‘‘Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave , naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti.
3世尊如此说时，具寿阿难对世尊说：“尊者，一位比丘需在哪些方面具足，才足以被称为‘审察者’呢？”“阿难，若一位比丘善巧于界、善巧于处、善巧于缘起、善巧于处非处——阿难，到此程度，便足以被称为‘审察者’。”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti? ‘‘Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti – ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti.
125“尊者，那么，需在哪些方面具足，才有资格被称为‘于界善巧的比丘’呢？”“阿难，有十八界：眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。阿难，这就是十八界。当一位比丘如实了知、如实看见这些时——阿难，到此程度，便有资格称为‘于界善巧的比丘’。”
‘‘Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Aṭṭhārasa kho imā, ānanda, dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
5“尊者，是否有其他法门，也可据此足以称为‘于界善巧的比丘’呢？”“阿难，有的。有六界：地界、水界、火界、风界、空界、识界。阿难，这就是六界。当一位比丘如实了知、如实看见这些时——阿难，到此程度，便有资格称为‘于界善巧的比丘’。”
‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
6“尊者，是否还有其他方式，足以让一位比丘被称为‘善巧于界者’呢？” “有的，阿难。阿难，有这六种界：乐界、苦界、喜界、忧界、舍界、无明界。阿难，当一位比丘了知、彻见这六种界时——仅凭这一点，阿难，便足以称他为‘善巧于界的比丘’。”
‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – sukhadhātu , dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
7“尊者，是否尚有其他的法门，足以将比丘称为‘善巧于界者’？” “有的，阿难。阿难，有这六种界：欲界、出离界、嗔恚界、无嗔恚界、害界、无害界。阿难，当比丘了知、照见这六种界时——仅就此而言，阿难，便足以称他为‘善巧于界者’了。”
‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu , avihiṃsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
8“尊者，是否还有其他解说方式，足以称一位比丘为‘善巧于界者’？”“有的，阿难。阿难，有这三种界：欲界、色界、无色界。阿难，当一位比丘了知、彻见此三界——仅此，阿难，便足以将他称为‘善巧于界者’。”
‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Tisso imā, ānanda, dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Imā kho, ānanda, tisso dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
9“尊者，是否还有其他的解说方式，足以将一位比丘称为‘善巧于界者’呢？”“有的，阿难。阿难，有这两种界：有为界与无为界。阿难，当一位比丘了知并洞察这两种界时——仅凭这一点，阿难，就足以将他称为‘善巧于界者’了。”
‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.
126“那么，尊者，怎样才足以将一位比丘称为‘善巧于处者’呢？”“阿难，有这六组内外的处：眼与色、耳与声、鼻与香、舌与味、身与触、意与法。阿难，当一位比丘了知并洞察这六组内外的处时——仅凭这一点，阿难，就足以将他称为‘善巧于处者’了。”
‘‘Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni – cakkhuceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati – ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti.
11“那么，尊者，怎样才足以将一位比丘称为‘善巧于缘起者’呢？”“阿难，在此，一位比丘这样了知：‘当此存在时，彼便存在；以此的生起，彼便生起；当此不存在时，彼便不存在；以此的息灭，彼便息灭。也就是：以无明为缘，而有行；以行为缘，而有识；以识为缘，而有名色；以名色为缘，而有六处；以六处为缘，而有触；以触为缘，而有受；以受为缘，而有渴爱；以渴爱为缘，而有执取；以执取为缘，而有有；以有为缘，而有生；以生为缘，老、死、愁、悲、苦、忧、恼便生起。这样，这整个苦蕴的集合便生起了。然而，正是由于无明的无余、离欲、息灭，行便息灭；行息灭，识便息灭；识息灭，名色便息灭；名色息灭，六处便息灭；六处息灭，触便息灭；触息灭，受便息灭；受息灭，渴爱便息灭；渴爱息灭，执取便息灭；执取息灭，有便息灭；有息灭，生便息灭；生息灭，老、死、愁、悲、苦、忧、恼便都息灭了。这样，这整个苦蕴的集合便息灭了。’阿难，仅凭这一点，就足以将他称为‘善巧于缘起者’了。”
‘‘Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ pajānāti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti.
127“尊者，一位比丘如何方可堪称‘善巧于处与非处者’呢？”“阿难，于此，有比丘如是了知：‘具足正见者视任何行法为恒常——此事无有可能，无处可立。’他也了知：‘凡夫视任何行法为恒常——此事则有是处，得以成立。’他了知：‘具足正见者视任何行法为乐——此事无有可能，无处可立。’他也了知：‘凡夫视任何行法为乐——此事则有是处，得以成立。’他了知：‘具足正见者视任何法为我——此事无有可能，无处可立。’他也了知：‘凡夫视任何法为我——此事则有是处，得以成立。’”
‘‘Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti, ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.
128他这样了知：‘具足正见者杀害母亲，此是非处，无有可能；而凡夫杀害母亲，则是处，有此可能。’他这样了知：‘具足正见者杀害父亲……杀害阿拉汉，此是非处，无有可能；而凡夫杀害父亲……杀害阿拉汉，则是处，有此可能。’他这样了知：‘具足正见者以邪恶之心使如来流血，此是非处，无有可能；而凡夫以邪恶之心使如来流血，则是处，有此可能。’他这样了知：‘具足正见者分裂僧团，此是非处，无有可能；而凡夫分裂僧团，则是处，有此可能。’他这样了知：‘具足正见者推举他人为导师，此是非处，无有可能；而凡夫推举他人为导师，则是处，有此可能。’
‘‘‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya…pe… arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti.
129他如此了知：‘于同一世界界域，两位阿拉汉、正自觉者不先不后、同时出现，此是非处，无此可能；而于同一世界界域，唯有一位阿拉汉、正自觉者出现，此乃是处，有此可能。’ 他如此了知：‘于同一世界界域，两位转轮王不先不后、同时出现，此是非处，无此可能；而于同一世界界域，唯有一位转轮王出现，此乃是处，有此可能。’
‘‘‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.
130他这样了知：‘女人成为阿拉汉、正自觉者，这是非处，无此可能；而男人成为阿拉汉、正自觉者，这却是处，有此可能。’他这样了知：‘女人成为转轮王，这是非处，无此可能；而男人成为转轮王，这却是处，有此可能。’他这样了知：‘女人能成就帝释位……成就魔罗位……成就梵天位，这是非处，无此可能；而男人能成就帝释位……成就魔罗位……成就梵天位，这却是处，有此可能。’
‘‘‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho , netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya… brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya… mārattaṃ kareyya… brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti.
131他这样了知：‘身恶行能产生可爱、可乐、可意的果报，这是非处，无此可能；而身恶行产生不可爱、不可乐、不可意的果报，这却是处，有此可能。’他这样了知：‘语恶行……乃至意恶行能产生可爱、可乐、可意的果报，这是非处，无此可能；而语恶行……乃至意恶行产生不可爱、不可乐、不可意的果报，这却是处，有此可能。’他这样了知：‘身善行能产生不可爱、不可乐、不可意的果报，这是非处，无此可能；而身善行产生可爱、可乐、可意的果报，这却是处，有此可能。’他这样了知：‘语善行……乃至意善行能产生不可爱、不可乐、不可意的果报，这是非处，无此可能；而语善行……乃至意善行产生可爱、可乐、可意的果报，这却是处，有此可能。’
‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.
17他如是了知：“一个具足身恶行的人，以此为因、以此为缘，于身坏命终之后，会投生到善趣、天界——这是非处，无有此种可能；然而，一个具足身恶行的人，以此为因、以此为缘，于身坏命终之后，会投生到恶趣、苦处、下堕处、地狱——这却是处，有此种可能。”他如是了知：“一个具足语恶行的人……一个具足意恶行的人，以此为因、以此为缘，于身坏命终之后，会投生到善趣、天界——这是非处，无有此种可能；然而，一个具足语恶行的人……一个具足意恶行的人，以此为因、以此为缘，于身坏命终之后，会投生到恶趣、苦处、下堕处、地狱——这却是处，有此种可能。”他如是了知：“一个具足身善行的人，以此为因、以此为缘，于身坏命终之后，会投生到恶趣、苦处、下堕处、地狱——这是非处，无有此种可能；然而，一个具足身善行的人，以此为因、以此为缘，于身坏命终之后，会投生到善趣、天界——这却是处，有此种可能。”他如是了知：“一个具足语善行的人……一个具足意善行的人，以此为因、以此为缘，于身坏命终之后，会投生到恶趣、苦处、下堕处、地狱——这是非处，无有此种可能；然而，一个具足语善行的人……一个具足意善行的人，以此为因、以此为缘，于身坏命终之后，会投生到善趣、天界——这却是处，有此种可能。”阿难，仅此即足以称一位比丘为‘善巧于处与非处的比丘’了。
‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti.
132听了这番话，阿难尊者对世尊说：“真是殊胜啊，世尊！真是不可思议，世尊！世尊，这个教法的阐述叫什么名字呢？”“既然如此，阿难，你可以把这篇教法的阐述记持为‘多界’，也可以记持为‘四转’，也可以记持为‘法镜’，也可以记持为‘甘露大鼓’，也可以记持为‘无上战场之胜利’。”
Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī’’ti.
19世尊如此说了。阿难尊者内心欢喜，对世尊的教导随喜赞叹。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
20多界经第五终。
Bahudhātukasuttaṃ niṭṭhitaṃ pañcamaṃ.