MN 125 · 调御地经
213如是我闻：有一次，世尊住在王舍城的竹林咖喇达咖鸟园。那个时候，沙弥阿吉拉瓦答正住在一间林野小屋中。这时，嘉亚些那王子一边漫游散步，一边到处游走，来到了沙弥阿吉拉瓦答所在的地方。走到近前，与沙弥阿吉拉瓦答互相问候致意。说过了见面欢喜、可堪忆念的话之后，他坐在一旁。坐在一旁的嘉亚些那王子，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“阿基维萨那尊者，我听闻过这样的说法：‘在此，一位比丘不放逸、热诚、志向坚定而住，便能触及心的一境性。’”“正是这样，王子，正是这样，王子。在此，一位比丘不放逸、热诚、志向坚定而住，便能触及心的一境性。”“很好，愿阿基维萨那尊者，能为我宣说您所听闻、所掌握的教法。”“王子，我并不能为您宣说我所听闻、所掌握的教法。因为，王子，如果我为您宣说我所听闻、所掌握的教法，而您却不能理解我说的话的含义，这对我来说只会是疲劳，这对我来说只会是困扰。”“阿基维萨那尊者，请为我宣说您所听闻、所掌握的教法吧。也许我能理解阿基维萨那尊者您所说的话的义理呢。”“王子，我可以为您宣说我所听闻、所掌握的教法。如果您能理解我所说的话的义理，那固然好；如果您不能理解我所说的话的义理，您就保持您自己原有的立场，不要在那件事上再追问我。”“阿基维萨那尊者，请为我宣说您所听闻、所掌握的教法吧。如果我能理解阿基维萨那尊者您所说的话的义理，那固然好；如果我不能理解阿基维萨那尊者您所说的话的义理，我将保持我自己原有的立场，我不会再在那件事上追问阿基维萨那尊者您了。”
‘‘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，沙弥阿吉拉瓦答便为他所听闻、所掌握的教法，向嘉亚些那王子宣说。听了这样的说法，嘉亚些那王子对沙弥阿吉拉瓦答这样说：“阿基维萨那尊者，一位比丘不放逸、热诚、志向坚定而住，便能触及心的一境性，这是不可能的，没有这回事。”然后，嘉亚些那王子向沙弥阿吉拉瓦答表明了此事不可能、没有这回事之后，便起座离开了。
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，在嘉亚些那王子离开后不久，沙弥阿吉拉瓦答就去世尊所在的地方。到了之后，礼敬世尊，然后坐在一旁。坐在一旁的沙弥阿吉拉瓦答，把与嘉亚些那王子之间全部的对话交谈，向世尊作了报告。
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，世尊对沙弥阿吉拉瓦答这样说：“阿基维萨那，在这里，那怎么可能得到呢？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。”
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“阿基维萨那，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。阿基维萨那，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，阿基维萨那，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，阿基维萨那，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「阿基维萨那，这就好比，离一个村落或城镇不远处，有一座大山。有两位朋友从那村落或城镇出来，以手遮额，朝着那座山的方向走去。到了之后，一位朋友站在山脚下，另一位朋友则登上山顶。那位站在山脚下的朋友，对那位站在山顶的朋友这样说：『朋友，你站在山顶上，看到了什么？』那位朋友这样回答：『朋友，我站在山顶上，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「那位朋友却这样说：『朋友，你站在山顶上，能看到宜人的园林、宜人的树林、宜人的土地、宜人的池塘，这是不可能的，是没有机会的。』于是，那位站在山顶的朋友，从山顶下来，抓住那位朋友的手臂，把他带上山顶，让他稍作歇息后，这样问道：『朋友，你站在山顶上，看到了什么？』那位朋友这样回答：『朋友，我站在山顶上，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「先前那位朋友这样说：『朋友，我们是这样理解你刚才说的话的：「你站在山顶上，能看到宜人的园林、宜人的树林、宜人的土地、宜人的池塘，这是不可能的，是没有机会的。」而现在，我们是这样理解你刚才说的话的：「朋友，我站在山顶上，看到了宜人的园林、宜人的树林、宜人的土地、宜人的池塘。』那位朋友便这样回答：『正是这样，朋友，因为被这座大山所遮蔽，我本来能看见的，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「阿基维萨那，嘉亚些那王子正是被一个比这更巨大的无明蕴所遮蔽、所笼罩、所覆盖、所包裹。他这样一个人，住于诸欲中间，受用诸欲，被欲寻所啃食，被欲热所烧燃，热衷于欲的寻求，他将会知道那必须由出离才能知道的，将会看见那必须由出离才能看见的，将会证得那必须由出离才能证得的，将会作证那必须由出离才能作证的——这是不可能的。阿基维萨那，如果嘉亚些那王子能明白这两个比喻，那么，他会对你心生净信，这并不稀奇；心生净信之后，他会对你作出净信的表达，这也不稀奇。」「尊者，嘉亚些那王子从前从未听过这些，就像世尊您所说的那样，他怎么能明白这两个前所未有的奇妙比喻呢？」
‘‘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「阿基维萨那，这就好比一个灌顶的刹帝利王对象林管理者说：『来吧，象林管理者，你骑上王象，进入象林，寻找一头野象，找到后，把它绑在王象的脖子上。』阿基维萨那，象林管理者应答灌顶的刹帝利王说：『是的，大王』，便骑上王象，进入象林，找到野象后，把它绑在王象的脖子上。于是，王象就把它带到了空旷处。阿基维萨那，到此为止，这头野象算是来到了空旷处。阿基维萨那，因为野象对那个地方——也就是象林，有着强烈的贪着。接着，象林管理者向灌顶的刹帝利王报告：『大王，野象已经被带到空旷处了。』阿基维萨那，这时，那位灌顶的刹帝利王，便召唤驯象师说：『来吧，驯象师，为了磨掉野象的野性习气，为了摧毁野象的野性思维，为了灭除野象的烦恼、疲惫与焦热，为了让它在村落边缘安住下来，安住在人们喜爱的习性中，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「阿基维萨那，驯象师应答灌顶的刹帝利王说：『是的，大王』，之后，他在地上埋下一根大柱，把那头野象的脖子绑在上面，为了磨掉野象的野性习气，为了摧毁野象的野性思维，为了灭除野象的烦恼、疲惫与焦热，为了让它在村落边缘安住下来，安住在人们喜爱的习性中。接着，驯象师会用那些柔和、悦耳、动听、温暖人心、优雅、多人喜欢、多人合意的语言跟它交流。阿基维萨那，当这头野象在被驯象师用这些柔和、悦耳、动听、温暖人心、优雅、多人喜欢、多人合意的语言交流时，它愿意听，竖起耳朵，用心去理解，这时，驯象师就会进一步给它草料和水。」
‘‘‘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阿基维萨那，当那头野象接受了驯象师给的草料和水时，驯象师心里就会想：'这下这头野象能活下来了。'接着，驯象师会让它做进一步的训练：'来，朋友，拿起来。朋友，放下。'阿基维萨那，当野象听从驯象师拿起和放下的指令、接受指导之后，驯象师会让它做进一步的训练：'朋友，前进。朋友，后退。'阿基维萨那，当野象听从驯象师前进和后退的指令、接受指导之后，驯象师会让它做进一步的训练：'朋友，站起来。朋友，坐下。'阿基维萨那，当野象听从驯象师站起和坐下的指令、接受指导之后，驯象师会让它做一种叫做'不动'的进一步训练：把一块大盾牌绑在它的鼻子上，一个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，而驯象师自己拿着一根长矛杆站在前面。当它接受不动的训练时，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。这头野象变得能够忍受刀击、剑击、箭击、矛击，能够忍受大鼓、小鼓、号角、铙钹等各种嘈杂的声音；它的一切扭曲、缺陷都被调伏了，一切污点都被清除了。它成为值得国王使用、配得上国王享用、被视作国王御用之物的一头象。
‘‘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，阿基维萨那，在这里，一位如来出现于世间，他是阿拉汉、正自觉者、明行足、善至、世间解、无上调御丈夫、天人师、佛陀、世尊。他亲身证知了包含天神、魔罗、梵天，以及包括沙门、婆罗门、天神与人类在内的世间，并向大众宣说。他所教导的法，初善、中善、后善，义理与文句俱足；他揭示了全然圆满、清净的梵行。某个在家人或在家人的儿子，或出生在任何家族的人，听闻了那个法。他听了那个法之后，对如来生起了信心。他具备了这分信之后，就这样思惟：'在家的生活是狭窄的，是充满尘垢的道路；出家则如空旷的野外。住在家里，要想过着全然圆满、全然清净、如磨亮贝壳般的梵行，是不容易的。我何不剃除须发，穿上袈裟衣，离家而过无家的出家生活呢？'
‘‘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，他放弃了或大或小的一些财富，离开了或小或大的一些亲属圈，剃除须发，穿上袈裟衣，离家而过无家的出家生活。阿基维萨那，就这个程度来说，这位圣弟子已经到达了'空旷处'。阿基维萨那，因为天界和人间的众生，都系缚、黏着在这个上面——也就是五种感官欲乐。如来会这样进一步地引导他：'来吧，比丘，你要持戒，依于巴帝摩卡律仪防护而安住，具足正行与行处，在最微细的过失上也能见到危险；你要受持、学习这些学处。'
‘‘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阿基维萨那，当圣弟子持戒了，依于巴帝摩卡律仪防护而安住，具足正行与行处，在最微细的过失上也能见到危险，并且受持、学习学处之后，如来会这样进一步地引导他：'来吧，比丘，你要在诸根门上守护好。以眼见色之后，不要执取相……（中略。如同在《算数师目犍连经》中所说，应以此方式详尽展开。）
‘‘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他舍断了这五种盖，也就是内心中会造成染污、令智慧软弱的烦恼，然后在身体上持续地观照着身体而住，精勤、正知、具念，调伏了世间上的贪求与忧恼。在感受上……（中略）。在心中……（中略）。在诸法上持续地观照着诸法而住，精勤、正知、具念，调伏了世间上的贪求与忧恼。阿基维萨那，这就好比，驯象师把一根大柱子深深地埋进地里，然后把野象的脖子绑在上面，为的是要彻底制伏它的野性习性，为的是要彻底制伏它的野性思绪和意图，为的是要彻底制伏它的野性烦躁、疲劳和热恼，为了让它在靠近村落的地方感到欢喜，并安住在人们所喜爱的事情上。完全相同地，阿基维萨那，对圣弟子来说，这四念处就是用来把心系在上面的大柱，为的是要彻底制伏在家生活的习性，为的是要彻底制伏在家生活的思绪和意图，为的是要彻底制伏在家生活的烦躁、疲劳和热恼，为了证得正道，为了亲证涅槃。
‘‘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如来会这样进一步地引导他：'来吧，比丘，你在身体上持续地观照着身体而住吧，但是不要思维联系着感官欲望的念头。在感受上……在心中……在诸法上持续地观照着诸法而住吧，但是不要思维联系着感官欲望的念头。'
‘‘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他平息了寻和伺，内心达到清净、心专注一处，没有寻、没有伺，由定而生的喜与乐，他成就并安住于第二禅那……第三禅那……第四禅那。他的心如此进入定境，清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、安住不动之后，他将心导向了回忆过去生的智慧。他回忆起种种过去生，像这样：一生、两生……如此，他回忆起许多过去生，包括特征和详细情况。
‘‘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他的心如此进入定境，清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、安住不动之后，他将心导向了众生死亡与再生的智慧。他以清净的、超越凡人的天眼，看见众生正在死亡、正在再生，低劣的、高贵的，美丽的、丑陋的，去了善处、去了恶处……他如实地了知众生是随业而流转的。
‘‘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他的心如此进入定境，清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、安住不动之后，他将心导向了诸漏灭尽的智慧。他如实地了知：‘这是苦’；他如实地了知：‘这是苦的集起’；他如实地了知：‘这是苦的息灭’；他如实地了知：‘这是导向苦灭的道路’。他如实地了知：‘这些是诸漏’；他如实地了知：‘这是诸漏的集起’；他如实地了知：‘这是诸漏的息灭’；他如实地了知：‘这是导向诸漏灭尽的道路’。当他这样知、这样见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱时，生起‘已经解脱’的智慧。他了知：‘生已灭尽，梵行已立，应作的已作，不再有后世的轮回了。’
‘‘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这位比丘成为能忍耐冷、热、饥、渴，以及蚊虫、风、烈日、爬虫接触的人；对于粗恶的言语、难听的言语，他以忍辱的态度对待；对于生起的身体感受——苦的、剧烈的、粗硬的、尖锐的、不愉快的、不可意的、危及生命的——他生起了一种安忍容纳的素质。他舍断了一切贪、嗔、痴，就像被清洗掉了杂质。他值得被供奉、值得被款待、值得被布施、值得被合掌礼敬，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火种居士啊，即使是年迈的国王之象，如果未加调教、未受训练而死，它就被称为‘年迈的国王之象未加调教而死’。火种居士啊，即使是中年的国王之象……火种居士啊，即使是幼小的国王之象，如果未加调教、未受训练而死，它就被称为‘幼小的国王之象未加调教而死’。同样地，火种居士啊，即使是年长的比丘，如果烦恼未灭尽而死，他也就被称为‘年长的比丘未加调教而死’；中年的比丘也是如此……火种居士啊，即使是新学的比丘，如果烦恼未灭尽而死，他也就被称为‘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火种居士啊，即使是年迈的国王之象，如果善加调教、善加训练而死，它就被称为‘年迈的国王之象已加调教而死’。火种居士啊，即使是中年的国王之象……火种居士啊，即使是幼小的国王之象，如果善加调教、善加训练而死，它就被称为‘幼小的国王之象已加调教而死’。同样地，火种居士啊，即使是年长的比丘，如果烦恼已灭尽而死，他也就被称为‘年长的比丘已加调教而死’；中年的比丘也是如此……火种居士啊，即使是新学的比丘，如果烦恼已灭尽而死，他也就被称为‘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世尊说了这些。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调御地经完 第五
Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.