MN 125 · 调御地经
213如是我闻：一时，世尊住在王舍城的竹林迦兰陀鸟园。那时，沙弥阿吉拉瓦答正住在一间林野小屋中。其时，嘉亚些那王子正漫步游走，随处而行，来到沙弥阿吉拉瓦答的住处。他走上前去，与沙弥互相问候，说过了亲切忆念的话语后，便在一旁坐下。坐下的嘉亚些那王子对沙弥阿吉拉瓦答这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca –
2“火种居士尊者，我曾听闻这样的说法：‘于此，有比丘不放逸、热诚、志向坚定而住，便能触及心一境性。’”“正是这样，王子，正是这样，王子。于此，有比丘不放逸、热诚、志向坚定而住，便能触及心一境性。”“善哉，愿火种居士尊者为我宣说您所听闻、所掌握的法。”“王子，我无法为您宣说我所听闻、所掌握的法。因为，王子，若我为您宣说我所听闻、所掌握的法，而您却不能理解我所说语的义理，这对我只是疲劳，对我只是困扰。”“火种居士尊者，请您为我宣说您所听闻、所掌握的法吧。或许我能够理解火种居士尊者您所说语的义理。”“王子，我便为您宣说我所听闻、所掌握的法。若您能理解我所说语的义理，那固然好；若您不能理解我所说语的义理，您就守住您自己原有的立场，不要在那件事情上再追问我。”“火种居士尊者，请您为我宣说您所听闻、所掌握的法吧。若我能理解火种居士尊者您所说语的义理，那固然好；若我不能理解火种居士尊者您所说语的义理，我将守住自己原有的立场，我不会再在那件事情上追问您，火种居士尊者。”
‘‘Sutaṃ metaṃ, bho aggivessana – ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyya’nti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi , iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi , nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’’’ti.
214于是，沙弥阿吉拉瓦答便向嘉亚些那王子开示了他所听闻、所掌握的法。听闻之后，嘉亚些那王子对沙弥阿吉拉瓦答这样说：“火种居士尊者，一位比丘不放逸、热忱、坚定精进而住，便能证得心一境性——这是不可能的，绝无此事！”嘉亚些那王子向沙弥阿吉拉瓦答表明此事不可能、绝无可能之后，便从座起，离去。
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca – ‘‘aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’’nti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
4于是，嘉亚些那王子离开后不久，沙弥阿吉拉瓦答便来到世尊处。到后，向世尊礼敬，坐于一旁。坐定后，他将与嘉亚些那王子之间的全部对话，向世尊作了禀报。
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
5听了这话，世尊便对沙弥阿吉拉瓦答说：“火种居士，这怎么可能呢？那需由出离来了知、由出离来照见、由出离来证得、由出离来亲证的境界，嘉亚些那王子却住在诸欲之中，享用着诸欲，被欲寻吞噬，被欲火灼烧，热爱于追逐欲乐，他要了知、要照见、要证得——这是不可能的。”
Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca – ‘‘taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.
215“火种居士，打个比方来说，有两头应被调御的象，或是两匹应被调御的马，或是两头应被调御的牛，它们已经被善加调御、善加训练；另外有两头应被调御的象，或是两匹应被调御的马，或是两头应被调御的牛，它们未被调御、未经训练。火种居士，你怎么想呢？那两头已被善加调御、善加训练的象、马或牛，它们会以已调伏的状态，去从事调伏之事吗？它们会以已调伏的状态，到达调伏的境地吗？”“是的，尊者。”“但是，火种居士，那两头未被调御、未经训练的象、马或牛，它们会像那两头已被善加调御、善加训练的象、马或牛一样，以未调伏的状态，就去从事调伏之事，以未调伏的状态，就到达调伏的境地吗？”“不，尊者，那不是事实。”“正是如此，火种居士，那件需要透过出离才能了知、透过出离才能看见、透过出离才能证得、透过出离才能亲自体证的事，嘉亚些那王子却住于诸欲中间，受用着诸欲，被欲寻所啃食，被欲热所烧燃，热衷于欲的寻求，他将知、将见、或将作证——这是不可能的事。”
‘‘Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.
216火种居士，就好比离村落或城镇不远处有一座大山。有两位朋友从那村落或城镇出来，手搭凉棚向那座山走去。到后，一位朋友站在山脚下，另一位则登上山顶。那位站在山脚下的朋友对站在山顶的朋友说：‘朋友，你站在山顶，看到了什么？’那位朋友回答：‘朋友，我站在山顶，看到了宜人的园林、宜人的树林、宜人的土地、宜人的池塘。’
‘‘Seyyathāpi , aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti.
8那位朋友却说：‘朋友，这不可能，绝无机会：你站在山顶，竟能看到宜人的园林、树林、土地和池塘。’于是，站在山顶的朋友从山顶下来，抓住那位朋友的手臂，把他带上山顶。待他稍作歇息后，这样问道：‘朋友，你站在山顶，看到了什么？’那位朋友回答：‘朋友，我站在山顶，看到了宜人的园林、宜人的树林、宜人的土地、宜人的池塘。’
‘‘So evaṃ vadeyya – ‘aṭṭhānaṃ kho etaṃ, samma , anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti .
9就在刚才，你这样说，我们的理解是：‘朋友，你站在山顶上，能看见宜人的园林、宜人的树林、宜人的原野、宜人的莲池——这是不可能的，绝无机会。’而现在你又说，我们的理解却是：‘朋友，我站在山顶上，看见了宜人的园林、宜人的树林、宜人的原野、宜人的莲池。’那位朋友就会这样回答：‘正是这样，朋友，我被这座大山所遮蔽，本应看见的，却没有看见。’
‘‘So evaṃ vadeyya – ‘idāneva kho te, samma, bhāsitaṃ – mayaṃ evaṃ ājānāma – aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So evaṃ vadeyya – ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasa’’’nti.
10「火种居士，嘉亚些那王子正是被一个远为巨大的无明之蕴所遮蔽、所笼罩、所覆盖、所包裹。他这样一个人，住于诸欲之中，受用诸欲，被欲念所噬，被欲火所烧，热切寻求诸欲，却企望了知那必由出离而了知的、看见那必由出离而看见的、证得那必由出离而证得的、作证那必由出离而作证的——这是不可能的。火种居士，若嘉亚些那王子能了悟这两个比喻，那么他对你生起净信并不稀奇；生起净信后，对你表达净信，也不稀奇。』『尊者，嘉亚些那王子先前从未闻过这些，如世尊您所说，他又怎能理解这两个前所未闻的殊胜比喻呢？』」
‘‘Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati . Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ , anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā’’ti. ‘‘Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta’’nti?
217火种居士，就好比一位灌顶的刹帝利王对象林守护者这样说：‘来，亲爱的象林守护者，请骑上御象，进入象林，寻觅一头野象。当你见到野象后，便把它系缚在御象的颈上。’‘遵命，陛下。’火种居士，象林守护者应答了灌顶刹帝利王，便骑上御象进入象林，见到野象后，便将它系缚在御象的颈上。于是，御象便将它领到了空旷处。火种居士，至此，这头野象才算是到了空旷处。火种居士，因为野象对那处地方——也就是象林，怀有深切的贪恋。于是，象林守护者向灌顶刹帝利王禀报：‘陛下，野象已来到空旷处。’火种居士，这时，那位灌顶刹帝利王便召唤驯象师，说道：‘来，驯象师，为了调伏这头野象的野性习气，为摧破它的野性思惟，为灭除它的烦恼、疲累与焦热，为令它乐于村落边缘，安住于人们所喜爱的习性之中，你去调御这头野象吧。’
‘‘Seyyathāpi , aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti – ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ – nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi – ‘abbhokāsagato kho , deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi – ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’’’ti .
12「‘遵命，陛下。’火种居士，驯象师应允灌顶刹帝利王之后，便在地上竖起一根大柱，将那野象的颈系缚于柱上，为的是调伏它的野性习气，摧破它的野性思惟，灭除它的烦恼、疲累与焦热，并令它乐于村落边缘，安住于人们所喜爱的习性之中。接着，驯象师便以那些柔和、悦耳、温心、优雅、众人喜爱、众人欣悦的语言同它说话。火种居士，当这头野象听闻驯象师用这些柔和、悦耳、温心、优雅、众人喜爱、众人欣悦的语言说话时，它便愿意谛听，竖起双耳，用心领会。此时，驯象师便进一步供给它草料和饮水。」
‘‘‘Evaṃ , devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.
13火种居士，当那头野象接受了驯象师给的草料和水之后，驯象师心里便会想：‘现在这头野象能活下来了。’接着，驯象师会让它进一步训练：‘来，贤友，拿起来。贤友，放下。’火种居士，当野象听从驯象师的指令，做到拿起与放下、受教之后，驯象师又会让它进一步训练：‘贤友，前进。贤友，后退。’火种居士，当野象听从驯象师的指令，做到前进与后退、受教之后，驯象师再让它进一步训练：‘贤友，站起来。贤友，坐下。’火种居士，当野象听从驯象师的指令，做到站起与坐下、受教之后，驯象师会让它做一种叫‘不动’的进一步训练：把一块大盾牌绑在它的鼻子上，手持长矛的人骑在它的脖子上，周围站着一圈手持长矛的人，驯象师自己则手执长矛杆站在前面。当它受持不动的训练时，便不动前脚，不动后脚，不动前半身，不动后半身，不动头，不动耳朵，不动牙齿，不动尾巴，不动鼻子。这头野象变得能忍受刀击、剑击、箭击、矛击，能忍受大鼓、小鼓、号角、铙钹等各种嘈杂的声音；它的一切扭曲、缺陷
‘‘Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti – ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti , na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.
218同样地，火种居士，如来出现于世间，是阿拉汉、正自觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。他亲自以证智证知了包括天、魔罗、梵天在内的世间，以及包括沙门、婆罗门、天、人在内的众生，并为之宣说。他所教导的法，初善、中善、后善，义理与文句具足；他揭示了全然圆满、清净的梵行。有在家人，或在家的儿子，或出生于任何家族的人，听受了这个法；听受此法后，对如来生起信心。他具足这样的信心后，便如此思惟：‘在家的生活是逼迫的，是尘垢之道；出家则如空旷之地。住在家里，要过着全然圆满、全然清净、犹如磨亮贝壳般的梵行，实非易事。我何不剃除须发，披上袈裟，离家而进入无家的出家生活呢？’
‘‘Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
15之后，过了一段时间，他舍弃了或多或少的财富，离开了或大或小的亲族圈，剃除须发，披上袈裟衣，从在家而出家，过无家的生活。火种居士，至此，这位圣弟子可说已到达了‘空旷处’。火种居士，因为天界与人间的众生，都系缚、贪著于这五种感官欲乐。如来会这样更进一步地引导他：‘来，比丘，你应当持戒，依止巴帝摩卡律仪防护而住，具足正行与行处，于最微细的过失中亦见怖畏；你应当受持、修习这些学处。’
‘‘So 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 pabbajati. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ – pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.
16火种居士，当圣弟子已持戒，依巴帝摩卡律仪防护而住，具足正行与行处，于最微细的过失也见其危险，受持学处、修学之后，如来便进一步教导他：‘来吧，比丘，你应善护根门。以眼见色时，不执取其相……（中略。如同《算数师目犍连经》中所说，应详尽展开。）
‘‘Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī…pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)
219他舍断这五种盖，也就是内心中会造成染污、令智慧羸弱的烦恼。于是，于身持续观身而住，精勤、正知、具念，调伏世间上的贪求与忧恼。于受……于受持续观受而住……于心……于心持续观心而住……于法持续观法而住，精勤、正知、具念，调伏世间上的贪求与忧恼。火种居士，正如驯象师将一根大柱深埋进地里，然后把野象的脖颈绑在上面，正是为了彻底降伏它的野性习性，正是为了彻底降伏它的野性忆念与思绪，正是为了彻底降伏它的野性烦躁、疲劳与热恼，为了让它在靠近村落处生起欢喜，并安住在人们所喜爱的事情上。同样地，火种居士，圣弟子将这四念处作为系心之柱，正是为了彻底降伏在家生活的习性，正是为了彻底降伏在家生活的忆念与思绪，正是为了彻底降伏在家生活的烦躁、疲劳与热恼，为证得正道，为亲证涅槃。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
220如来便进一步教导他：‘来吧，比丘，你应于身观身而住，但不要思维与感官欲乐相联系的念头。于受……于心……于法观法而住，但不要思维与感官欲乐相联系的念头。’
‘‘Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi , mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’’’ti.
19他寻与伺止息，内心清净、心一境性，无寻无伺，由定所生的喜与乐，进入并安住于第二禅那……第三禅那……第四禅那。当他的心如此进入定境，清净、明亮、无瑕，远离了随烦恼，柔软、适合作业、稳固、安住于不动摇的状态后，他将心导向宿命随念智。他忆念起种种过去生，一生、两生……乃至众多过去生，连同其相貌与详情。
‘‘So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
221当他的心如此进入定境，清净、明亮、无瑕，远离了随烦恼，柔软、适合作业、稳固、安住于不动摇的状态后，他将心导向众生的死生智。他以清净、超越凡人的天眼，见众生死、生，低劣、高贵，美丽、丑陋，生于善趣、恶趣……他如实了知众生随业受生。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti.
21当他的心如此进入定境，清净、明亮、无瑕，远离了随烦恼，柔软、适合作业、稳固、安住于不动摇的状态后，他将心导向漏尽智。他如实了知：‘这是苦’；他如实了知：‘这是苦的集起’；他如实了知：‘这是苦的息灭’；他如实了知：‘这是导向苦灭的道路’。他如实了知：‘这些是诸漏’；他如实了知：‘这是诸漏的集起’；他如实了知：‘这是诸漏的息灭’；他如实了知：‘这是导向诸漏灭尽的道路’。当他如此了知、如此看见时，心便从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时，生起了‘已解脱’的了知。他了知：‘生已尽，梵行已立，应作已作，不受后有。’
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
22这位比丘是一位能忍耐寒冷、炎热、饥饿、口渴的人，也能忍耐蚊虫、风、烈日、爬虫的接触，以及粗恶的言语和难听的言语；对于生起的身体感受——那些苦的、剧烈的、粗硬的、尖锐的、不愉快的、不可意的、危及生命的感受——他养成了安忍容纳的素质。他已断尽了一切贪、嗔、痴的垢秽，全然清净，是应受供养者、应受殷勤款待者、应受布施者、应受合掌礼敬者，是世间无上的福田。
‘‘So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
222火种居士，若是年迈的国王之象未加调教、未受训练而死去，便称为‘年迈的国王之象未加调教而死’；中年的国王之象也是如此……火种居士，若是幼小的国王之象未加调教、未受训练而死去，便称为‘幼小的国王之象未加调教而死’。同样，火种居士，若是年长的比丘烦恼未灭尽而死去，便称为‘年长的比丘未加调教而死’；中年的比丘也是如此……火种居士，若是新学的比丘烦恼未灭尽而死去，便称为‘新学的比丘未加调教而死’。
‘‘Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti , ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.
24火种居士，若是年迈的国王之象善加调教、善加训练而死去，便称为‘年迈的国王之象已加调教而死’；中年的国王之象也是如此……火种居士，若是幼小的国王之象善加调教、善加训练而死去，便称为‘幼小的国王之象已加调教而死’。同样，火种居士，若是年长的比丘烦恼已灭尽而死去，便称为‘年长的比丘已加调教而死’；中年的比丘也是如此……火种居士，若是新学的比丘烦恼已灭尽而死去，便称为‘新学的比丘已加调教而死’。
‘‘Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī’’ti.
25世尊如是说。沙弥阿吉拉瓦答心满意足，随喜世尊所说。
Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.
26《调御地经》第五 终
Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.