MN 127 · 阿那律经
229如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，工头五支对一位男子说：“来，你去阿奴楼陀尊者的住处，到了之后，代我以头面礼阿奴楼陀尊者双足，并说：‘尊者，工头五支以头面礼尊者双足。’接着这样说：‘愿阿奴楼陀尊者慈允，明日与三位同伴一起，到工头五支家中接受供养。尊者，也请您慈悯，稍早一些前来。工头五支事务繁多，为国王事，多有忙碌。’”“是的，尊者。”那人应了工头五支后，便前往阿奴楼陀尊者处。到后，向阿奴楼陀尊者礼敬，退坐一面。坐在那里后，那人对阿奴楼陀尊者说：“尊者，工头五支以头面礼尊者双足，并这样说：‘愿阿奴楼陀尊者慈允，明日与三位同伴一起，到工头五支家中接受供养。尊者，也请您慈悯，稍早一些前来。工头五支事务繁多，为国王事，多有忙碌。’”阿奴楼陀尊者默然应允。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi – ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca – ‘‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
230是夜过后，清晨时分，阿奴楼陀尊者着下衣，持衣钵，来到工头五支的住所。到了之后，在事先敷设的座位上坐下。那时，工头五支亲手以精致的嚼食与啖食，供养阿奴楼陀尊者，令其饱满满足。当阿奴楼陀尊者用餐结束，手离钵时，工头五支取来一张低凳，退坐一面。坐定后，工头五支对阿奴楼陀尊者说：
Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca –
3“尊者，有些长老比丘来到我这里，对我这样说：‘居士，你应当修习无量心解脱。’另一些长老却说：‘居士，你应当修习广大心解脱。’尊者，这无量心解脱与广大心解脱，是意义不同、文句也各异，还是意义相同，仅文句有别呢？”“那么，居士，你就按自己的理解来说吧；你在这里不会有错。”“尊者，我的想法是：这无量心解脱与广大心解脱，意义相同，只是文句有别。”“居士，这无量心解脱与广大心解脱，确实是意义不同、文句也不同的。居士，对于它们何以意义不同、文句各异，你当以此法门来理解。”
‘‘Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu – ‘appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī’ti . Ekacce therā evamāhaṃsu – ‘mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī’ti. Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti – ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nāna’’nti? ‘‘Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī’’ti. ‘‘Mayhaṃ kho, bhante, evaṃ hoti – ‘yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nāna’’’nti. ‘‘Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca . Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca’’.
4“居士，什么是无量心解脱呢？居士，在此，一位比丘以慈俱行之心遍满一个方向而安住，同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；如此，向上、向下、横向，于一切处、一切方位、整个世界，他以慈俱行之心——广大、宽广、无量、无怨恨、无害意——遍满而安住。以悲俱行之心……以喜俱行之心……以舍俱行之心遍满一个方向而安住，同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；如此，向上、向下、横向，于一切处、一切方位、整个世界，他以舍俱行之心——广大、宽广、无量、无怨恨、无害意——遍满而安住。居士，这就是所谓的无量心解脱。”
‘‘Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.
231“居士，什么是广大心解脱呢？在此，一位比丘专注于一棵树根的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这便称为广大心解脱。再者，一位比丘专注于两或三棵树根的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。再者，一位比丘专注于一个村落的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。再者，一位比丘专注于两或三个村落的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。再者，一位比丘专注于一个王国的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。再者，一位比丘专注于两或三个王国的范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。再者，一位比丘专注于以海为界的大地范围，将其作为‘广大’而遍满、胜解之后而住。居士，这也称为广大心解脱。居士，你当以此法门了知：这些法是意义不同、文句也不同的。”
‘‘Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṃ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati , bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
232“居士，有四种投生的方式。哪四种呢？在此，有人以‘少光’遍满而胜解，安住其中。身坏命终后，他投生为少光天的同伴。居士，又有人以‘无量光’遍满而胜解，安住其中。身坏命终后，他投生为无量光天的同伴。居士，又有人以‘杂染光’遍满而胜解，安住其中。身坏命终后，他投生为杂染光天的同伴。居士，又有人以‘遍净光’遍满而胜解，安住其中。身坏命终后，他投生为遍净光天的同伴。居士，这就是四种投生的方式。”
‘‘Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.
7居士，有这样的时候：那些天神聚集一处。当他们聚集一处时，便能看出他们之间的颜色有差异，但光明却没有差异。居士，就好比有人把许多油灯带入一间房屋。当这些油灯被带入一间房屋后，便能看出它们之间的火焰有差异，但光明却没有差异。同样地，居士，有这样的时候：那些天神聚集一处，当他们聚集一处时，便能看出他们之间的颜色有差异，但光明却没有差异。
‘‘Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ . Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.
8居士，会有那样的时刻，那些天人从那里各自散去。当他们各自散去时，他们之间既有颜色的差异，也有光芒的差异，便会显现出来。居士，犹如有人将那许多油灯从那间屋子搬出。当它们被搬出那间屋子后，便能察觉它们之间既有火焰的差异，也有光芒的差异。同样地，居士，会有那样的时刻，那些天人从那里各自散去。当他们各自散去时，他们之间既有颜色的差异，也有光芒的差异，便会显现出来。
‘‘Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṃ tato nīhatānaṃ accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.
9居士，那些天人并不会这样想：‘这是我们的，是恒常的、是坚固的、是永恒的。’然而，无论那些天人在何处生起执取，他们就在那里感到喜乐。居士，正如苍蝇被人用扁担或篮子搬运时，并不会这样想：‘这是我们的，是恒常的、是坚固的、是永恒的。’然而，无论那些苍蝇在何处生起执取，它们就在那里感到喜乐。同样地，居士，那些天人并不会这样想：‘这是我们的，是恒常的、是坚固的、是永恒的。’然而，无论那些天人在何处生起执取，他们就在那里感到喜乐。
‘‘Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī’’ti.
233听了这话，迦旃延尊者便对阿那律尊者说：“好极了，阿那律尊者！尊者，阿那律尊者既不说‘如是我闻’，也不说‘理当如此’，而是直接道出‘那些天人是这样的，那些天人是那样的’。尊者，我心中便生起了这样的念头：‘阿那律尊者必定从前就与那些天人共同生活过、共同交谈过、共同讨论过。’”
“迦旃延贤友，你这番话可真是在逼问。不过，迦旃延贤友，我还是回答你：‘迦旃延贤友，我确实在长远的时日里，与那些天人共同生活过、共同交谈过、共同讨论过。’”
Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Na, bhante, āyasmā anuruddho evamāha – ‘evaṃ me suta’nti vā ‘evaṃ arahati bhavitu’nti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā , itipi tā devatā’tveva bhāsati. Tassa mayhaṃ, bhante, evaṃ hoti – ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti. ‘‘Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi – ‘dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti.
11“既然如此，迦旃延贤友，我便反过来问你。你就随自己所认可的来回答吧。迦旃延贤友，你怎样认为：有一位比丘，安住于以一棵树的范围遍满后胜解为‘广大’，另有比丘，安住于以两三棵树的范围遍满后胜解为‘广大’，这两种心的修习中，哪一者的修习更为广大？”
“尊者，在这两种心的修习中，那位安住于以两三棵树的范围遍满后胜解为‘广大’的比丘，他的心的修习更为广大。”
‘‘Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, āvuso kaccāna , yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
12“迦旃延贤友，你如何看：有一位比丘，遍满两棵或三棵树根的范围后，胜解为‘广大’而安住；又有另一位比丘，遍满一个村落田地的范围后，胜解为‘广大’而安住——在这两种心的修习中，哪一种心的修习更为广大？”“尊者，那位遍满一个村落田地的范围后，胜解为‘广大’而安住的比丘——在这两种心的修习中，他的心的修习更为广大。”
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
13迦旃延贤友，你意下如何？一位比丘遍满一个村落范围，胜解为‘广大’而安住；另一位比丘遍满两三个村落范围，胜解为‘广大’而安住。这两种心的修习中，哪一种更为广大？”“尊者，那位遍满两三个村落范围，胜解为‘广大’而安住的比丘，在这两种心的修习中，这一种更为广大。”
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
14迦旃延贤友，你意下如何？一位比丘遍满两三个村落范围，胜解为‘广大’而安住；另一位比丘遍满一个大王国范围，胜解为‘广大’而安住。这两种心的修习中，哪一种更为广大？”“尊者，那位遍满一个大王国范围，胜解为‘广大’而安住的比丘，在这两种心的修习中，这一种更为广大。”
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
15迦旃延贤友，你认为如何？有一位比丘，遍满一个大王国的疆域，胜解为‘广大’而住；另一位比丘，遍满两三个大王国的疆域，胜解为‘广大’而住。这两种心的修习，哪一种更为广大？”“尊者，那位遍满两三个大王国疆域、胜解为‘广大’而住的比丘——这两种心的修习中，这一种更为广大。”
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
16“迦旃延贤友，你认为如何？有一位比丘，以两三个大王国的疆域为限，遍满之后，胜解为‘广大’而住；另一位比丘，以大海为边际的大地为限，遍满之后，胜解为‘广大’而住。这两种心的修习，哪一种更为广大？”“尊者，那位以大海为边际的大地为限，遍满之后，胜解为‘广大’而住的比丘——这两种心的修习中，这一种更为广大。”“迦旃延贤友，正因为这个原因，正因为这个条件，那些投生到同一天众的天人中，有的天人光明有限，有的天人则拥有无量光明。”
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti? ‘‘Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti.
234“善哉，阿那律尊者！关于此事，我还有更进一步的问题要请教。尊者，那些天人的光明全都是杂染的吗？还是其中也有一些天人拥有清净的光明？”“迦旃延贤友，就此而言，其中有一些天人的光明是杂染的，也有一些天人的光明是清净的。”“阿那律尊者，那么，是什么原因、什么条件，使得投生到同一天众的天人中，有的光明杂染，有的则光明清净呢？”
‘‘Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā , bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti. ‘‘Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti?
18“迦旃延贤友，既然如此，我便为你作一个譬喻。藉由譬喻，一些有智慧的人能了知所说的义理。贤友迦旃延，譬如一盏燃烧的油灯，油不清净，灯芯也不清净。由于油不清净、灯芯也不清净，它便如同在晦暗中燃烧。正是如此，贤友迦旃延，在此有一类比丘，他依‘杂染光’而遍满、胜解而安住。他身体的粗重未得妥善轻安，昏眠未得彻底断除，掉举与追悔也未得善巧调伏。由于他身体的粗重未得妥善轻安，昏眠未得彻底断除，掉举与追悔也未得善巧调伏，他便如同在晦暗中修习。他在身坏命终之后，便投生于拥有杂染光的天人同伴之列。贤友迦旃延，又如一盏燃烧的油灯，油是清净的，灯芯也是清净的。由于油清净、灯芯也清净，它便不如同在晦暗中燃烧。正是如此，贤友迦旃延，在此有一类比丘，他依‘清净光’而遍满、胜解而安住。他身体的粗重已得妥善轻安，昏眠已得彻底断除，掉举与追悔也已得善巧调伏。由于他身体的粗重已得妥善轻安，昏眠已得彻底断除，掉举与追悔也已得善巧调伏，他便不如同在晦暗中修习。他在身坏命终之后，便投生于拥有清净光的天人同伴之列。贤友迦旃延，正是这个原因，正是这个条件，使得那些投生于同一天众的天人之中，有一些天人具足杂染光，而另有一些天人则具足清净光。”
‘‘Tena , hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti , uddhaccakukkuccampi na suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti.
235闻已，具寿萨毗耶迦旃延对具寿阿那律这样说：“善哉，阿那律尊者！对此我还有问题要再请教。尊者，那些有光的天人，是全部都是少光天呢，还是其中也有无量光天呢？”“迦旃延贤友，关于那一点，其中一部分是少光天，而另一部分则是无量光天。”“阿那律尊者，是什么原因、什么因缘，使得同生于一天界的天众，有些是少光天，有些则是无量光天呢？”
Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti. ‘‘Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti?
20闻已，具寿萨毗耶迦旃延对五支工头说道：“居士，这是你的获益，居士，这是你善得的利益：你已断除了那份疑惑，而我等也有幸得闻此法的开示。”
Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi , mayañcimaṃ dhammapariyāyaṃ alatthamhā savanāyā’’ti.