MN 122 · 大空经
185如是我闻：一时，世尊住在释迦族的迦毗罗卫城尼拘律园。那日上午，世尊着下衣，持钵与衣，入迦毗罗卫城乞食。在迦毗罗卫城行乞食已，食后从乞食归返，前往迦罗黑玛迦释迦的精舍，作日间安住。那时，迦罗黑玛迦释迦的精舍里铺设了许多床位。世尊看见迦罗黑玛迦释迦的精舍里铺设了许多床位，心中便想：‘铺设了这么多床位，莫非有众多比丘住在这里？’
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，具寿阿难正与众多比丘一同在迦塔释迦的精舍中缝制僧衣。傍晚时分，世尊从宴坐中起，前往迦塔释迦的精舍，到了之后，在已铺好的座位上坐下。坐下后，世尊对具寿阿难说：“阿难，迦罗黑玛迦释迦的精舍里铺设了许多床位，莫非有众多比丘在那里安住？”阿难答道：“世尊，迦罗黑玛迦释迦的精舍里确实铺设了许多床位，众多比丘正在那里安住。世尊，现在正是缝制僧衣的时节。”
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，乐于群聚、喜爱群聚、耽著群聚之乐、喜好大众、喜爱大众、沉醉于大众之乐的比丘，不能显出光彩。阿难，这样的比丘，绝不可能随愿、轻易、毫不费力地获得出离之乐、远离之乐、寂止之乐与正觉之乐。阿难，而那位独处、远离大众而住的比丘，则可预期他能随愿、轻易、毫不费力地获得出离之乐、远离之乐、寂止之乐与正觉之乐——这是可能的。
‘‘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确实，阿难，那位乐于群聚、喜爱群聚、耽著群聚之乐，乐于大众、喜爱大众、沉醉于大众的比丘，想要证得并安住于暂时的、可喜的心解脱，或是非暂时的、不动摇的心解脱——这是不可能的。然而，那位独处、远离大众而住的比丘，对于这样的比丘，可以预期他能够证得并安住于暂时的、可喜的心解脱，或是非暂时的、不动摇的心解脱——这是可能的。
‘‘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，我不见有任何一种色，当人对它贪染、乐著时，在它发生变化、变易后，能不因此而生起忧愁、悲伤、痛苦、苦恼与绝望。
‘‘Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.
187阿难，然而，如来所彻底证悟的住法，正是：不作意一切相，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、优婆塞、优婆夷、国王、大臣、外道或外道的弟子前来拜访，如来便以一颗只倾向远离、朝向远离、趣向远离、抽离而出、乐于出离的心，彻底远离一切烦恼之法，安住于全然无害，只说与放舍相关的教示。阿难，因此，若有比丘希望‘我能证入并安住于内在的空性’，他就应当将心向内安立、止息、统一、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，比丘应如何将心向内安立、止息、统一、入定呢？阿难，在此，比丘已远离感官欲乐，远离不善法……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，比丘便是如此将心向内安立、止息、统一、入定。他作意内在的空。当他作意内在的空时，心对于空并未跃入、未得净信、未得住立、未得解脱。阿难，对此，比丘这样了知：‘我正作意内在的空，然而心对于内在的空，没有跃入，没有净信，没有住立，没有解脱。’如此，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，心对于不动并未跃入、未得净信、未得住立、未得解脱。阿难，对此，比丘这样了知：‘我正作意不动，然而心对于不动，没有跃入，没有净信，没有住立，没有解脱。’如此，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，此时，那位比丘便应在之前那个定相上，将心向内安立、止息、统一、入定。他作意内在的空。当他作意内在的空时，心对于内在的空便跃入、净信、住立、解脱。阿难，对此，比丘这样了知：‘我正作意内在的空，对于内在的空，心已跃入、已净信、已住立、已得解脱。’如此，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，心对于不动便跃入、净信、住立、解脱。阿难，对此，比丘这样了知：‘我正作意不动，对于不动，心已跃入、已净信、已住立、已得解脱。’如此，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，当那位比丘安住于此种心境时，如果他的心倾向于经行，他便经行，并这样思惟：‘当我如此经行时，贪婪与忧恼这些邪恶不善法不会侵袭我。’ 如此，他对此事具足正知。阿难，当那位比丘安住于此种心境时，如果他的心倾向于站立，他便站立，并这样思惟：‘当我如此站立时，贪婪与忧恼这些邪恶不善法不会侵袭我。’ 如此，他对此事具足正知。阿难，当那位比丘安住于此种心境时，如果他的心倾向于坐着，他便坐下，并这样思惟：‘当我如此坐着时，贪婪与忧恼这些邪恶不善法不会侵袭我。’ 如此，他对此事具足正知。阿难，当那位比丘安住于此种心境时，如果他的心倾向于躺卧，他便躺卧，并这样思惟：‘当我如此躺卧时，贪婪与忧恼这些邪恶不善法不会侵袭我。’ 如此，他对此事具足正知。”
‘‘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，当那位比丘安住此住时，若心倾向于言说，他便决意：‘那种低俗、粗鄙、凡庸、非圣、无利益的谈论，不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，诸如国王论、盗贼论、大臣论、军队论、恐怖论、战争论、食物论、饮料论、衣服论、床具论、花鬘论、香料论、亲戚论、车辆论、村庄论、集镇论、城市论、国土论、女人论、酒论、街道论、井边论、亡灵论、种种琐事论、世界起源论、海洋起源论、有无之论——像这样的谈论，我将不说。’如此，他对此事具足正知。阿难，而那种能削减烦恼、适合令心远离、一向导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃的谈论，即：少欲论、知足论、独处论、不交际论、精进努力论、戒论、定论、慧论、解脱论、解脱知见论——他决意：‘像这样的谈论，我将说。’如此，他对此事具足正知。”
‘‘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，当那位比丘安住此住时，若心倾向于思维，他便决意：‘那些低俗、粗鄙、凡庸、非圣、无利益的思维，不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，即：欲思维、嗔思维、害思维——像这样的思维，我将不思维。’如此，他对此事具足正知。阿难，而这些思维是圣的、导向出离的，能引导修行者正确地趋向苦的究竟灭尽，即：出离思维、无嗔思维、无害思维——他决意：‘像这样的思维，我将思维。’如此，他对此事具足正知。”
‘‘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，有五种欲的功能。是哪五种呢？眼所识知的色，那些可意、可爱、可心、悦目、与欲相关、能引发贪染的；耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触，同样可意、可爱、可心、悦目、与欲相关、能引发贪染。阿难，这便是五种欲的功能。对此，比丘应当常常反观自心：‘在这五种欲功能中的任一境界上，我的心中是否生起了冲动？’阿难，若比丘在反观时如此了知：‘对于这五种欲功能中的某种境界，我心中确实生起了冲动。’那么，阿难，由于这一事实，比丘应如此了知：‘我对于这五种欲功能的欲贪，尚未断除。’如是，他在此事上具备正知。然而阿难，若比丘在反观时如此了知：‘对于这五种欲功能中的任何境界，我心中都未生起冲动。’那么，阿难，由于这一事实，比丘应如此了知：‘我对于这五种欲功能的欲贪，已经断除。’如是，他在此事上具备正知。”
‘‘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，有此五取蕴，一位比丘应当安住于观察其生灭：‘此是色，此是色的生起，此是色的灭去；此是受……此是想……此是行……此是识，此是识的生起，此是识的灭去。’当他安住于观察这五取蕴的生灭时，其对五取蕴的‘我慢’便会断除。如此，阿难，那位比丘便会这样正知：‘我对五取蕴的“我慢”已断除。’如此，他于那时具有正知。阿难，这些法门纯善，导向善，是圣的、出世间的，非魔罗所能侵入。阿难，你认为如何？一位弟子，是见到了怎样的利益，才值得去追随导师，哪怕被导师拒绝也要追随？” “世尊，这些法以世尊为根本，以世尊为指导，以世尊为依归。世尊，若世尊能亲自阐明这段话的含义，那就太好了！诸比丘听了世尊的解说后，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，弟子并非为了那些教法——即经、应颂、记说等——而觉得值得追随导师。为何呢？阿难，你长久以来已听闻、受持、读诵、以意思惟、以智慧善巧洞察了这些教法。然而，阿难，有一些谈话能磨去烦恼、令心远离障碍，唯是导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，那就是：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，正是为了这样的谈话，即便被导师拒绝，弟子也值得追随导师。”
‘‘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“阿难，若如是，则有导师的灾祸，有弟子的灾祸，有梵行者的灾祸。”
‘‘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。当他如此独处静修时，城中的与乡下的婆罗门及居士们便纷纷前来拜访。当城中的与乡下的婆罗门、居士前来拜访时，他便生起爱染，生起欲望，陷于贪求，转而走向广积资财的生活。阿难，这位导师便称为有灾祸者。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，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。当他如此独处静修时，城中的与乡下的婆罗门及居士们便纷纷前来拜访。当城中的与乡下的婆罗门、居士前来拜访时，他便生起爱染，生起欲望，陷于贪求，转而走向广积资财的生活。阿难，这位弟子便称为有灾祸者。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，如来出现于世间，是阿拉汉、正自觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他住于远离的住所：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他如此独处静修时，城中和乡间的婆罗门与居士便纷纷前来拜访。当这些城中和乡间的婆罗门与居士前来拜访时，他不生爱染，不生贪欲，不陷执着，不退转向积累财物、过着丰富的生活。然而，阿难，正是这位导师的弟子，为了效法导师的远离，也住于远离的住所：山林、树下、山丘、峡谷、山洞、坟场、丛林、露地、稻草堆。当他如此独处静修时，城中和乡间的婆罗门与居士便纷纷前来拜访。当这些城中和乡间的婆罗门与居士前来拜访时，他生起爱染，生起贪欲，陷入执着，退转向积累财物、过着丰富的生活。阿难，这位梵行者就称为有了灾祸。由于这梵行者的灾祸，那些邪恶、不善、有染污、带来再生、为忧患、在未来招感生老死之苦的法，便摧坏了他。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，于此，梵行者的灾祸，比起导师的灾祸与弟子的灾祸，其苦报更为剧烈、更为辛辣，乃至导向恶趣。
‘‘Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.
196因此，阿难，你们当以朋友之心待我，莫以怨敌之心。这将为你们带来长久的利益与安乐。
‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.
21阿难，弟子们如何是以敌对的态度对待导师，而非以友善的态度呢？阿难，当导师出于悲悯，为弟子们的利益，以慈悯心为弟子说法：‘这是为了你们的利益，这是为了你们的安乐。’而弟子们不愿谛听，不侧耳倾听，不用心领会，反而违背导师的教诫而行。阿难，弟子们便是这样以敌对的态度对待导师，而非以友善的态度。
‘‘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，弟子们如何是以友善的态度对待导师，而非以敌对的态度呢？阿难，当导师出于悲悯，为弟子们的利益，以慈悯心为弟子说法：‘这是为了你们的利益，这是为了你们的安乐。’弟子们便谛听，侧耳倾听，用心领会，不违背导师的教诫而行。阿难，弟子们便是这样以友善的态度对待导师，而非以敌对的态度。
‘‘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因此，阿难，你们应以友善的态度与我相处，莫以敌对的态度。这将会给你们带来长久的利益与安乐。阿难，我必不像陶匠对待未烧制的湿陶坯那样娇惯你们。阿难，我会一再诃责而说，一再策励而说。凡坚实者，便得存留。
‘‘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。尊者阿难心生欢喜，对世尊所说的话深表认可。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
25《大空经》终 第二
Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.