MN 122 · 大空经
185如是我闻：有一次，世尊住在释迦族的迦毗罗卫城尼拘律园。那天上午，世尊穿好下衣，拿着钵和衣，进入迦毗罗卫城乞食。在迦毗罗卫城游行乞食后，饭后从乞食归来，他前往嘎德亚帝释天的精舍，作日间的休息。当时，嘎德亚帝释天的精舍里铺设了许多床位。世尊看见那里铺了许多床位，心想：‘嘎德亚帝释天的精舍铺了这么多床位，看来有很多比丘住在这里吧。’
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi – ‘‘sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī’’ti.
186当时，具寿阿难正和众多比丘一起，在嘎德亚帝释天的精舍里做僧衣。到了傍晚，世尊从独坐禅观中起来，走向嘎德亚帝释天的精舍，到了之后，在已经铺好的座位上坐了下来。坐下后，世尊对具寿阿难说：‘阿难，嘎德亚帝释天的精舍里铺了许多床位，这里住着很多比丘吗？’阿难回答道：‘世尊，嘎德亚帝释天的精舍里确实铺了许多床位，很多比丘正住在这里。世尊，现在正是做僧衣的时候。’
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī’’ti? ‘‘Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī’’ti.
3‘阿难，一个乐于群聚、喜爱群聚、沉浸在群聚乐中、喜欢大众、喜爱大众、沉迷于大众之乐的比丘，是不会光彩的。阿难，这样的比丘，要想轻易、毫不费力地得到出离之乐、远离之乐、寂止之乐和正觉之乐，这是不可能的。而那位独自一人、从大众中抽离出来而住的比丘，对于他的情况，可以预期他能够轻易、毫不费力地得到出离之乐、远离之乐、寂止之乐和正觉之乐——这倒是可能的。’
‘‘Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati.
4‘阿难，那个乐于群聚的比丘，要想证得并安住于暂时的、可喜的心解脱，或是非暂时、不动摇的心解脱——这是不可能的。而那位独处、离开大众而住的比丘，对于他的情况，可以预期他能够证得并安住于暂时的、可喜的心解脱，或是非暂时、不动摇的心解脱——这倒是可能的。’
‘‘So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – ṭhānametaṃ vijjati.
5‘阿难，我看不见有哪一种色，当一个人对它贪染、对它乐著时，不会因为那种色的变化、变易而生起忧愁、悲伤、痛苦、苦恼和绝望。’
‘‘Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.
187‘可是，阿难，如来所完全证悟的住法，正是这种：不藉由作意一切相，而证入并安住于内在的空性。阿难，当如来以此住法安住时，若有比丘、比丘尼、在家男居士、在家女居士、国王、大臣、外道或外道的弟子前来拜访，如来必定会以一颗倾向于远离、朝向远离、趣向远离、抽离而出、乐于出离的心，并且彻底地远离一切能引起烦恼的法，只说与激励、遣送有关的话。阿难，因此，如果一个比丘希望“我能证入并安住于内在的空性”，那么他就应该让自己的心向内确立、安稳、统合、入定。’
‘‘Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ – sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ . Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya – ‘ajjhattaṃ suññataṃ upasampajja vihareyya’nti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.
188“阿难，比丘怎样将心只安立、安定、统一、凝聚于内在呢？阿难，在此，比丘确实远离了欲乐，远离了不善法……他进入并安住于初禅……安住于第二禅……安住于第三禅……进入并安住于第四禅。阿难，比丘就是这样将心只安立、安定、统一、凝聚于内在的。他作意内在的空。当他作意内在的空时，心对于空没有跃入、没有净信、没有住立、没有解脱。阿难，对于这个事实，比丘这样了知：‘我正作意内在的空，但心对于内在的空，没有跃入、没有净信、没有住立、没有解脱。’ 就这样，他在此事上具有正知。他作意外在的空……他作意内外的空……他作意不动。当他作意不动时，心对于不动没有跃入、没有净信、没有住立、没有解脱。阿难，对于这个事实，比丘这样了知：‘我正作意不动，但心对于不动，没有跃入、没有净信、没有住立、没有解脱。’ 就这样，他在此事上具有正知。”
‘‘Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati . Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
8“阿难，这时，那位比丘就应该在之前那个定的禅相上，将心只安立、安定、统一、凝聚于内在。然后，他作意内在的空。当他作意内在的空时，心对于内在的空跃入、净信、住立、解脱。阿难，对于这个事实，比丘这样了知：‘我正作意内在的空，而对于内在的空，心跃入、净信、住立、解脱了。’ 就这样，他在此事上具有正知。他作意外在的空……他作意内外的空……他作意不动。当他作意不动时，心对于不动跃入、净信、住立、解脱。阿难，对于这个事实，比丘这样了知：‘我正作意不动，而对于不动，心跃入、净信、住立、解脱了。’ 就这样，他在此事上具有正知。”
‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
189“阿难，当那位比丘安住于这种心境时，如果他的心倾向于经行，他就去经行，并这样思维：‘像这样经行的我，不会被贪婪和忧恼这些邪恶不善法所侵扰。’ 就这样，他在此事上具有正知。阿难，当那位比丘安住于这种心境时，如果他的心倾向于站立，他就站立，并这样思维：‘像这样站立的我，不会被贪婪和忧恼这些邪恶不善法所侵扰。’ 就这样，他在此事上具有正知。阿难，当那位比丘安住于这种心境时，如果他的心倾向于坐着，他就坐下，并这样思维：‘像这样坐着的我，不会被贪婪和忧恼这些邪恶不善法所侵扰。’ 就这样，他在此事上具有正知。阿难，当那位比丘安住于这种心境时，如果他的心倾向于躺卧，他就躺下，并这样思维：‘像这样躺卧的我，不会被贪婪和忧恼这些邪恶不善法所侵扰。’ 就这样，他在此事上具有正知。”
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati – ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti . Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati – ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati – ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati , so sayati – ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
10“阿难，当那位比丘安住于这种心境时，如果他的心倾向于说话，他会决心：‘那种低俗、粗鄙、凡俗、不高尚、没有利益、不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃的谈论，即：关于国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、床具、花鬘、香料、亲戚、车辆、村庄、集镇、城市、国家、女人、酒、街道、井边、亡灵、各种琐事、世界起源论、海洋起源论、有无论之类的谈论——像这样的谈论，我不会说。’ 就这样，他在此事上具有正知。而阿难，那种锐利、能净化心灵障碍、完全导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃的谈论，即：关于少欲、知足、独处、不交际、精进努力、戒、定、慧、解脱、解脱知见之类的谈论——他会决心：‘像这样的谈论，我会说。’ 就这样，他在此事上具有正知。”
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so – ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti – evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti – ‘evarūpiṃ kathaṃ kathessāmī’ti. Itiha tattha sampajāno hoti.
11“阿难，当那位比丘安住于这种心境时，如果他的心倾向于思维，他会决心：‘那些低俗、粗鄙、凡俗、不高尚、没有利益、不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃的思维，即：欲思维、嗔思维、害思维——像这样的思维，我不会去想。’ 就这样，他在此事上具有正知。而阿难，这些思维是圣洁、导向解脱、能带领修行者正确达到苦的彻底灭尽的，即：出离思维、无嗔思维、无害思维——他会决心：‘像这样的思维，我会去想。’ 就这样，他在此事上具有正知。”
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so – ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ – kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti – ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
190“阿难，有这五种欲的功能。哪五种呢？眼能识知的色，那些可意、可爱、可心、悦目、与欲相关、能引发贪染的；耳能识知的声……鼻能识知的香……舌能识知的味……身能识知的触，那些可意、可爱、可心、悦目、与欲相关、能引发贪染的。阿难，这就是五种欲的功能。对此，比丘应当常常反省自心：‘在这五种欲功能中的任何一种或多种境界上，我的心里是否生起了冲动？’阿难，如果比丘在反省时，这样了知：‘在这五种欲功能中的某种境界上，我心中确实生起了冲动。’那么，阿难，对于这个事实，比丘这样了知：‘我对于这五种欲功能的欲贪，还没有断除。’ 就这样，他在此事上具有正知。然而阿难，如果比丘在反省时，这样了知：‘在这五种欲功能中的任何境界上，我心中都没有生起冲动。’那么，阿难，对于这个事实，比丘这样了知：‘我对于这五种欲功能的欲贪，已经断除了。’ 就这样，他在此事上具有正知。”
‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ , ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
191“阿难，有这五取蕴，一位比丘应当安住于观察它们的生灭：‘这样是色，这样是色的生起，这样是色的灭去；这样是受……这样是想……这样是行……这样是识，这样是识的生起，这样是识的灭去。’当他安住于观察这五取蕴的生灭时，那对于五取蕴的‘我慢’就会被断除。如果是这样，阿难，这位比丘就会这样正知：‘我对于五取蕴的那个‘我慢’已经被断除了。’就这样，他在那个时刻保持着正知。阿难，这些法门绝对是善的，导向善，是圣的、出世间的，是魔罗所无法侵入的。阿难，你认为怎么样？一位弟子，看到什么利益，才值得去追随导师，哪怕被导师拒绝也要追随？” “尊者，这些法以世尊为根本，以世尊为指导，以世尊为依归。尊者，如果世尊能亲自说明这段话的含义，那就太好了！比丘们听了世尊的解说后，将会信受奉行。”
‘‘Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ – ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno’’ti ? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.
192“阿难，弟子不是为了那些教法，也就是为了经、应颂、记说等内容，而值得去追随导师的。为什么呢？因为阿难，你长久以来已经听闻、受持、口诵、以意思惟、以智慧善加洞察了这些教法。然而，阿难，有一些谈话是能削减烦恼、适合让心远离障碍、纯粹导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃的，也就是：关于少欲的谈话、关于知足的谈话、关于远离的谈话、关于不交际的谈话、关于精进勤奋的谈话、关于戒的谈话、关于定的谈话、关于慧的谈话、关于解脱的谈话、关于解脱知见的谈话。阿难，为了这样的谈话，即使被导师拒绝，弟子也值得去追随导师。”
‘‘Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu . Taṃ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā – evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.
15“如果是这样，阿难，就会有了‘导师的灾祸’；如果是这样，就会有了‘弟子的灾祸’；如果是这样，就会有了‘梵行者的灾祸’。”
‘‘Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.
193“阿难，什么是‘导师的灾祸’呢？阿难，在此，有一位导师亲近远离的住处：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他这样独处静修时，城里的和乡下的婆罗门及居士们便纷纷前来拜访。在这些城里的和乡下的婆罗门和居士前来拜访时，他生起了爱染，生起了欲望，陷入了贪求，转而走向了广积资财的生活。阿难，这位导师就叫做有了灾祸。由于这‘导师的灾祸’，那些邪恶、不善、有染污、导致再生、带来忧患、在未来招感生老死之苦的法，便摧毁了他。阿难，这就是‘导师的灾祸’。”
‘‘Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati , gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.
194“阿难，什么是‘弟子的灾祸’呢？阿难，同样是那位导师的弟子，为了效法导师的远离，也亲近远离的住处：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他这样独处静修时，城里的和乡下的婆罗门及居士们便纷纷前来拜访。在这些城里的和乡下的婆罗门和居士前来拜访时，他生起了爱染，生起了欲望，陷入了贪求，转而走向了广积资财的生活。阿难，这位弟子就叫做有了灾祸。由于这‘弟子的灾祸’，那些邪恶、不善、有染污、导致再生、带来忧患、在未来招感生老死之苦的法，便摧毁了他。阿难，这就是‘弟子的灾祸’。”
‘‘Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.
195“阿难，什么是‘梵行者的灾祸’呢？阿难，在此，如来出现在世间，他是阿拉汉、正自觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他亲近远离的住处：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他这样独处静修时，城里的和乡下的婆罗门及居士们便纷纷前来拜访。在这些城里的和乡下的婆罗门和居士前来拜访时，他没有生起爱染，没有生起欲望，没有陷入贪求，没有转向广积资财的生活。然而，阿难，同样是这位导师的弟子，为了效法导师的远离，也亲近远离的住处：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他这样独处静修时，城里的和乡下的婆罗门及居士们便纷纷前来拜访。在这些城里的和乡下的婆罗门和居士前来拜访时，他生起了爱染，生起了欲望，陷入了贪求，转而走向了广积资财的生活。阿难，这位梵行者就叫做有了灾祸。由于这‘梵行者的灾祸’，那些邪恶、不善、有染污、导致再生、带来忧患、在未来招感生老死之苦的法，便摧毁了他。阿难，这就是‘梵行者的灾祸’。”
‘‘Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.
19阿难，在这里，导师的灾祸和弟子的灾祸，比起梵行者的灾祸来，都算不上什么。梵行者的灾祸，带来的苦报更重、更辛辣，而且会导向堕落。
‘‘Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.
196所以，阿难，你们要以友善的态度和我相处，不要以敌对的态度。那将带给你们长久的利益和安乐。
‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.
21阿难，弟子们怎样是以敌对的态度对待导师，而不是以友善的态度呢？这里，导师出于怜悯，为了弟子的利益，带着悲愍为弟子们说法：'这是为了你们的利益，这是为了你们的安乐。'可是那些弟子不听从，不侧耳倾听，不摄心领会，反而偏离导师的教诫而行。阿难，弟子们就是这样以敌对的态度对待导师，而不是以友善的态度。
‘‘Kathañcānanda , satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.
22阿难，弟子们怎样是以友善的态度对待导师，而不是以敌对的态度呢？这里，导师出于怜悯，为了弟子的利益，带着悲愍为弟子们说法：'这是为了你们的利益，这是为了你们的安乐。'弟子们就听从，侧耳倾听，摄心领会，不偏离导师的教诫而行。阿难，弟子们就是这样以友善的态度对待导师，而不是以敌对的态度。
‘‘Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.
23所以，阿难，你们要以友善的态度和我相处，不要以敌对的态度。那将带给你们长久的利益和安乐。阿难，我不会像陶匠对待未烧透的陶坯那样，随便就舍弃你们。我会反复地训诫，反复地警醒，那坚实稳固的核心就会确立下来。
‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi . Yo sāro so ṭhassatī’’ti.
24世尊说了这番话。尊者阿难内心欢喜，对世尊所说的话感到满意。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
25大空经完 第二
Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.