MN 14 · 小苦蕴经
175如是我闻：有一次，世尊住在释迦族迦毗罗卫城的榕树园里。那时，释迦族马哈那马来到世尊那里。到了之后，向世尊礼敬，然后坐在一边。坐在一边的释迦族马哈那马对世尊这样说：“大德，我长久以来一直这样理解世尊所教导的法：‘贪是心的随烦恼，嗔是心的随烦恼，痴是心的随烦恼。’大德，我确实这样理解世尊所教导的法。可是，有时候，贪法会占据我的心而住，嗔法会占据我的心而住，痴法会占据我的心而住。大德，我于是就这样想：‘我内心里到底有哪一个法还没被断除，以至于有时候贪法会占据我的心而住，嗔法会占据我的心而住，痴法会占据我的心而住呢？’”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ , bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti.
176“马哈那马，正是你内心里那个还没被断除的法，使得你有时候贪法会占据你的心而住，嗔法会占据你的心而住，痴法会占据你的心而住。马哈那马，假如你内心那个法已经被断除了，你就不会过在家生活，也不会受用诸欲了。马哈那马，正因为你内心那个法还没被断除，所以你才过在家生活，受用诸欲。”
‘‘So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.
177“马哈那马，如果一位圣弟子只是以正慧如实地善巧洞见了‘诸欲乐味少而苦多、恼多，其中过患更多’，但他并没有证得到那种离开了诸欲、离开了诸不善法而产生的喜乐，或者其他比那更殊胜的境界；那么，他就还不能做到对诸欲不再沉迷。然而，马哈那马，当一位圣弟子以正慧如实地善巧洞见了‘诸欲乐味少而苦多、恼多，其中过患更多’，并且他也证得到了那种离开了诸欲、离开了诸不善法而产生的喜乐，或者其他比那更殊胜的境界；那么，他就能做到对诸欲不再沉迷。”
‘‘‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.
4“马哈那马，在我觉悟之前，还是未完全觉悟的菩萨时，我也曾以正慧如实地善巧洞见了‘诸欲乐味少而苦多、恼多，其中过患更多’。但我当时并没有证得到那种离开了诸欲、离开了诸不善法而产生的喜乐，或者其他比那更殊胜的境界。所以那时，我还不能自知对诸欲已不再沉迷。马哈那马，等到后来，我既以正慧如实地善巧洞见了‘诸欲乐味少而苦多、恼多，其中过患更多’，又证得到了那种离开了诸欲、离开了诸不善法而产生的喜乐，以及其他比那更殊胜的境界时，我才自知对诸欲已不再沉迷。”
‘‘Mayhampi kho, mahānāma , pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.
178“马哈那马，什么是诸欲的味呢？马哈那马，有这五种欲功德。哪五种？眼所能识知的色，是合意的、可爱的、愉悦的、讨人喜欢的、与欲相连的、能引发染着的；耳所能识知的声……鼻所能识知的香……舌所能识知的味……身所能识知的触，是合意的、可爱的、愉悦的、讨人喜欢的、与欲相连的、能引发染着的。马哈那马，这就是五种欲功德。马哈那马，凡是依于这五种欲功德而生起的快乐和喜悦，这就是诸欲的味。”
‘‘Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.
6“马哈那马，什么是诸欲的过患呢？马哈那马，在这里，一个善男子依靠某种技能谋生，无论他从事的是文书、计算、会计、农耕、经商、牧牛、射箭、为国王效力，还是其他任何一种技艺，他都要冒着寒冷，顶着酷热，被蚊虫、风日、爬虫的接触所侵扰，受着饥渴的煎熬而度日。马哈那马，这也是诸欲的过患，是现见的苦聚，它是以欲为因、以欲为缘、以欲为根源，纯粹只是因为欲的缘故。”
‘‘Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
7马哈那马，如果这位善男子像这样努力、奋斗、精进之后，那些财富却没有到手，他就会忧愁、疲惫、哀叹、捶胸痛哭，陷入混乱，心想：‘我的努力白费了，我的奋斗没有结果啊。’马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Tassa ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
8马哈那马，如果这位善男子像这样努力、奋斗、精进之后，那些财富到手了。那么，他就会为了守护这些财富而经历痛苦和忧恼，心里琢磨着：‘怎样才能让国王不夺走我的财富，贼不偷走，火不烧掉，水不冲走，不招人喜欢的继承人也拿不走呢？’当他这样守护、保管着的时候，那些财富却还是被国王夺走了，被贼偷走了，被火烧掉了，被水冲走了，或者被不招人喜欢的继承人拿走了。他就会忧愁、疲惫、哀叹、捶胸痛哭，陷入混乱，心想：‘我曾经拥有的，现在全都没了。’马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
9再者，马哈那马，以欲为因、以欲为缘、以欲为起因，全然就是因为欲，人们造作身的恶行、口的恶行、意的恶行。他们造作了身恶行、口恶行、意恶行之后，死后投生到不幸的地方、恶道、堕落处、地狱。马哈那马，这也是诸欲来世的过患，是以欲为因、以欲为缘、以欲为起因，全然就是因为欲所带来的苦聚。
‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko , dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
10马哈那马，还有，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因，国王们跟国王们争执，刹帝利跟刹帝利争执，婆罗门跟婆罗门争执，居士跟居士争执；母亲跟儿子争执，儿子跟母亲争执；父亲跟儿子争执，儿子跟父亲争执；兄弟之间争执，兄妹之间争执，姐弟之间争执；朋友跟朋友争执。他们一旦陷入这些争吵、口角、争论之中，就互相动手攻击，用土块攻击，用棍棒攻击，用刀剑攻击。他们在那时，有的就遭受了死亡，有的遭受了近乎死亡的痛苦。马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
11马哈那马，还有，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因，人们拿起剑和盾，佩好弓箭，就冲进了两军对垒、箭矢纷飞、矛枪乱刺、刀光剑影的战场。他们在那时，有的被箭射中，有的被矛刺中，有的被刀砍下了头颅。他们在那时，有的就遭受了死亡，有的遭受了近乎死亡的痛苦。马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
12马哈那马，还有，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因，人们拿起剑和盾，佩好弓箭，就冲向了用湿泥涂墙的堡垒，箭矢纷飞，矛枪乱刺，刀光剑影。他们在那时，有的被箭射中，有的被矛刺中，有的被泼洒粪尿，有的被重物碾压，有的被刀砍下了头颅。他们在那时，有的就遭受了死亡，有的遭受了近乎死亡的痛苦。马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
13马哈那马，还有，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因，人们翻墙破屋，拦路抢劫，抢夺他人妻子。国王们抓住了这些人，就施加种种刑罚：用鞭子抽打，用藤条抽打，用短棍抽打；砍断手，砍断脚，砍断手脚；割掉耳朵，割掉鼻子，割掉耳鼻；施以‘酸粥锅’刑，施以‘贝壳秃’刑，施以‘罗睺口’刑；施以‘火鬘’刑，施以‘手烛’刑；施以‘披草衣’刑，施以‘树皮衣’刑；施以‘羚羊’刑，施以‘钩肉’刑；施以‘铜钱’刑，施以‘碱水剥皮’刑；施以‘绕桩翻转’刑，施以‘稻草床’刑；用滚烫的油浇淋，让狗啃食，活着穿在尖桩上，用刀砍下头颅。他们在那时，有的就遭受了死亡，有的遭受了近乎死亡的痛苦。马哈那马，这就是诸欲现见的过患，是现见的苦聚，以欲为因、以欲为缘、以欲为根源，纯粹只以欲为因。
‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
179马哈那马，有一次，我住在王舍城的鹫峰山。那时，有许多尼乾陀在仙人山侧的黑岩上，站着不坐，并因刻意施压于身，而感受到剧烈、粗重、刺痛、尖锐的苦受。马哈那马，我在傍晚时分从独处禅坐中起来，前往仙人山侧的黑岩，去找那些尼乾陀。走近之后，我对那些尼乾陀这样说：‘贤友们，你们这些尼乾陀，为何站着不坐，并因刻意施压于身，而感受到剧烈、粗重、刺痛、尖锐的苦受呢？’马哈那马，我这样说了之后，那些尼乾陀这样回答我：‘贤友，尼乾陀若提子自称是全知者、全见者，具足无余的知见，他宣称：“我无论是行走、站立、睡眠还是觉醒，智慧与知见都恒常不断地现前。”他这样说：“尼乾陀们，你们过去造了恶业，你们要以这严峻、难行的苦行将它消尽；而此生此刻，约束身、约束口、约束意，便是未来不再造恶业。如此，由苦行消灭旧业，由于不再造新业，未来便没有烦恼流向；未来没有烦恼流向，便灭尽业；灭尽业，便灭尽苦；灭尽苦，便灭尽感受；灭尽感受，一切苦都将消尽无余。”而我们对此认可并接受，也因此感到满意。’
‘‘Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ – ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. So evamāha – ‘‘atthi kho vo , nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha ; yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.
180马哈那马，我这样说了之后，对那些尼乾陀这样说：‘贤友们，你们尼乾陀，可知道：“我们过去确实存在，并非不存在”吗？’他们答：‘贤友，这个我们不知道。’我又问：‘贤友们，你们尼乾陀，可知道：“我们过去确实造了恶业，并非没有造”吗？’他们答：‘贤友，这个我们不知道。’我又问：‘贤友们，你们尼乾陀，可知道：“我们造了如此这般的恶业”吗？’他们答：‘贤友，这个我们不知道。’我又问：‘贤友们，你们尼乾陀，可知道：“已有这么多的苦被消尽，还有这么多的苦需要被消尽，等到这么多量的苦被消尽时，一切苦都将消尽无余”吗？’他们答：‘贤友，这个我们不知道。’我又问：‘贤友们，你们尼乾陀，可知道：“如何于现法之中断除不善法，并成就善法”吗？’他们答：‘贤友，这个我们不知道。’
‘‘Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ , ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.
16‘贤友们，这么说来，你们这些尼乾陀，既不知道：“我们过去确实存在，并非不存在”；不知道：“我们过去确实造了恶业，并非没有造”；不知道：“我们造了如此这般的恶业”；也不知道：“已有这么多的苦被消尽，还有这么多的苦需要被消尽，等到这么多量的苦被消尽时，一切苦都将消尽无余”；更不知道：“如何于现法之中断除不善法，并成就善法”。贤友们，事情既然如此，那么，世上那些杀生取命、行为残暴的人，如果生在人中，岂不是都可以在你们尼乾陀之中出家了？’他们回答：‘乔达摩贤友，快乐不能证得快乐，只有通过痛苦才能证得快乐。乔达摩贤友，如果能以快乐证得快乐，那么摩揭陀国王色尼亚频毗沙罗也能证得快乐；摩揭陀国王色尼亚频毗沙罗比起乔达摩尊者，可是住于更胜一筹的快乐之中的。’
‘‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.
17‘毫无疑问，这些尼乾陀尊者们是轻率、不加思择地说出话来：“乔达摩贤友，快乐不能证得快乐，只有通过痛苦才能证得快乐。乔达摩贤友，如果能以快乐证得快乐，那么摩揭陀国王色尼亚频毗沙罗也能证得快乐；摩揭陀国王色尼亚频毗沙罗比起乔达摩尊者，可是住于更胜一筹的快乐之中的。”其实，这件事上，他们应该来反问我才是：“尊者当中，是谁住于更胜一筹的快乐？是摩揭陀国王色尼亚频毗沙罗，还是乔达摩尊者？”’他们听了便说：‘乔达摩贤友，我们确实是轻率、不加思择地说出话来：“乔达摩贤友，快乐不能以快乐证得，只有以痛苦才能证得快乐……摩揭陀国王色尼亚频毗沙罗比起乔达摩尊者，可是住于更胜一筹的快乐之中的。”现在姑且不论那个，让我们来请问乔达摩尊者：“尊者当中，是谁住于更胜一筹的快乐？是摩揭陀国王色尼亚频毗沙罗，还是乔达摩尊者？”’
‘‘‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā – na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’’ti. Api ca ahameva tattha paṭipucchitabbo – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?
18‘贤友们，既然如此，那我就以这件事反问你们，你们就依着能够接受的方式来回答我吧。贤友们尼乾陀，你们认为如何？摩揭陀国王色尼亚频毗沙罗，能在身体不动、口中不言的状态下，七天七夜，领受纯粹而清淨的乐受而住吗？’他们回答：‘贤友，这不能。’
‘‘‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.
19“尼乾陀的贤友们，你们怎么看呢？摩揭陀国王色尼亚频毗沙罗，能够做到身体不动、口不说话，六个日夜……五个日夜……四个日夜……三个日夜……两个日夜……一个日夜，纯粹地住于单一的乐受当中吗？”“贤友，这不可能。”
‘‘‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni…pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.
20“尼乾陀的贤友们，我却能够做到身体不动、口不说话，一个日夜纯粹地住于单一的乐受当中。贤友们，我能够做到身体不动、口不说话，两个日夜……三个日夜……四个日夜……五个日夜……六个日夜……七个日夜，纯粹地住于单一的乐受当中。尼乾陀的贤友们，你们怎么看呢？如果是这样的话，到底摩揭陀国王色尼亚频毗沙罗和我，谁住得更快乐呢？”“如果是这样的话，尊敬的乔达摩大师确实比摩揭陀国王色尼亚频毗沙罗住得更快乐。”
‘‘‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’’’ti.
21这是世尊所做的开示。释迦族马哈那马内心欢喜，对于世尊的说法感到欣悦。
Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.
22小苦蕴经完 第四
Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.