MN 19 · 双寻经
206如是我闻：一时，世尊住在舍卫城的祇树给孤独园。在那里，世尊招呼比丘们说：“诸比丘。”比丘们回应：“尊者。”世尊这样说道：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“诸比丘，在我未成正觉、尚为菩萨之时，心中生起这样的念头：‘我何不将种种念头分作两类而安住呢？’诸比丘，于是，凡是属于欲念、嗔念、害念的，我将这归为一类；凡是属于出离念、无嗔念、无害念的，我便将这归为第二类。
‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.
207“诸比丘，当我如此安住，不放逸、精勤、坚毅，这时便有一个欲念生起。我这样了知：‘这一个欲念已在我心中生起。它能导致自损、导致损他、导致自他两损，它能扼杀智慧，伴随烦恼，不导向涅槃。’诸比丘，每当我省察‘它导致自损’，那欲念便消退；每当我省察‘它导致损他’，它便消退；每当我省察‘它导致自他两损’，它便消退；每当我省察‘它能扼杀智慧，伴随烦恼，不导向涅槃’，它便消退。诸比丘，就像这样，对于不断生起的欲念，我便只是将它舍断、驱除、终结、彻底消灭。
‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’ . ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.
208诸比丘，当我这样不放逸、精勤、坚定而住时，一个嗔念生起……乃至……一个害念生起。我这样了知：‘此害念已生于我。它既导致自己的损害，也导致他人的损害，也导致两者的损害；它能障碍智慧，伴随苦恼，不导向涅槃。’诸比丘，当我观察‘它导致自己的损害’时，那念头便消退；当我观察‘它导致他人的损害’时，它便消退；当我观察‘它导致两者的损害’时，它便消退；当我观察‘它能障碍智慧，伴随苦恼，不导向涅槃’时，它便消退。诸比丘，对一再生起的害念，我就这样将其舍断、驱除、了结、消灭。
‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.
5诸比丘，比丘常常思惟、反复审察什么，心便倾向于那一方面。诸比丘，若比丘常常思惟、反复审察欲念，他便舍弃了出离念，以欲念为常习，心就会倾向欲念。诸比丘，若比丘常常思惟、反复审察嗔念……乃至……害念，他便舍弃了无害念，以害念为常习，心就会倾于害念。诸比丘，犹如牧牛者，在雨季最后一个月、秋收谷物茂密的时节看护牛群。他须用棍棒从各个方向驱打、戳刺、拦阻、制止那些牛。那是什么原因呢？诸比丘，因为那牧牛者看见了由此可能招致杀戮、捆绑、损失或责骂。诸比丘，同样地，我看见了不善法的过患、下劣与污染，也看见了善法在出离方面的利益与清净的一面。
‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave…pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.
209诸比丘，当我这样不放逸、精勤、坚定而住时，一个出离念生起。我这样了知：‘此出离念已生于我。它既不导致自己的损害，也不导致他人的损害，也不导致两者的损害；它能增长智慧，不伴随苦恼，导向涅槃。’诸比丘，纵使我整夜思惟、审察它，我也不会因此见到任何恐惧。纵使我整日思惟、审察它，我也不会因此见到任何恐惧。纵使我日夜思惟、审察它，我也不会因此见到任何恐惧。然而，当我过度长久地思惟、审察时，身体便会疲劳；身体疲劳时，心就动摇；心动摇时，心便远离定。诸比丘，于是我从内在将心安顿下来，让它平静、专一，令它入定。那是什么原因呢？为令我的心不再动摇。
‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya . Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti .
210诸比丘，当我如此不放逸、精勤、心意坚定而安住时，心中生起无嗔寻……乃至……生起无害寻。我如此觉知：‘我生起了此无害寻，它既不导向自害，也不导向害他，亦不导向二者俱害；它能增长智慧，不伴苦恼，导向涅槃。’诸比丘，即使我彻夜不断地寻思它、审察它，也丝毫不见由此而生任何怖畏。诸比丘，即使我终日不断地寻思它、审察它，也丝毫不见由此而生任何怖畏。诸比丘，即使我整日彻夜不断地寻思它、审察它，也丝毫不见由此而生任何怖畏。然而，当我过度长久地寻思和审察时，身体便感疲劳；身体疲劳时，心便动摇；心动摇时，心即远离定。因此，诸比丘，我便将心向内安立，令其平静、专一、入定。何以故？我如此思惟：‘如此，我的心便不再动摇。’
‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko…pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.
8诸比丘，比丘常常寻思、常常审察什么对象，他的心就会倾向于那个方向。诸比丘，若比丘常常寻思、审察出离寻，他便舍断了欲寻，令出离寻增长广大。他的心就倾向于这出离寻。诸比丘，若比丘……乃至……常常寻思、审察无害寻，他便舍断了害寻，令无害寻增长广大。他的心就倾向于这无害寻。诸比丘，正如在夏季的最后一个月，所有谷物都收进村落附近时，有位牧牛人正在放牛。他或坐在树下，或待在空旷处，只需保持正念：‘这些就是那些牛。’同样地，诸比丘，我当时也只是保持正念：‘这些就是这些法。’
‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave…pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya , tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti.
211诸比丘，我的精进已激发而不懈怠，正念已安立而不忘失，身体轻安而不躁动，心得定而专注一境。诸比丘，我便远离欲乐、远离不善法，有寻有伺，由远离所生的喜与乐，进入并安住于初禅。由寻伺止息，内心澄净，心念统一，无寻无伺，由定所生的喜与乐，进入并安住于第二禅。由离贪于喜，我住于舍，正念正知，身感受乐，进入并安住于圣者所说‘具舍、具念、住于乐’的第三禅。由舍断乐，舍断苦，先前的喜与忧皆灭没，进入并安住于不苦不乐、舍念清净的第四禅。
‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
212当我的心如此入定，清净、明净、无垢，远离随烦恼，柔软、适合作业，安住于不动摇的状态时，我将心导向宿命随念智。我以种种方式忆念过去世：一生……乃至……我以种种方式，连同其特征与细节，忆念过去世种种的生命。比丘们，这是我在初夜证得的第一明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是那位不放逸、精勤、自我策励而住者的如实呈现。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
213当我的心如此入定，清净、明净、无垢，远离随烦恼，柔软、适合作业，安住于不动摇的状态时，我将心导向有情死生智。我以清净、超越人间的天眼，看见有情死亡、受生……乃至……我了知：‘这些有情，身行不善……乃至……’我以清净、超越人间的天眼，见有情死亡、受生，低等与高等，美丽与丑陋，善趣与恶趣，我了知有情各随其业而流转。比丘们，这是我在中夜证得的第二明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是那位不放逸、精勤、自我策励而住者的如实呈现。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne…pe… ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
214当我的心如此入定，清净、明净、无垢，远离随烦恼，柔软、适合作业，安住于不动摇的状态时，我将心导向漏尽智。我如实地了知‘这是苦’；如实地了知‘这是苦的集’；如实地了知‘这是苦的灭’；如实地了知‘这是导向苦灭之道’。我如实地了知‘这些是漏’；如实地了知‘这是漏的集’；如实地了知‘这是漏的灭’；如实地了知‘这是导向漏灭之道’。如此了知、如此照见，我心便从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时有智生起：‘我解脱了。’我了知：‘生已尽，梵行已立，应作已作，不受后有。’比丘们，这是我在后夜证得的第三明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是那位不放逸、精勤、自我策励而住者的如实呈现。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ . ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
215“诸比丘，好比在荒野山林中，有一大片低洼沼泽。有一大群鹿住在这附近。这时，出现了一个人，他不想这群鹿好，不想它们受益，不想它们安稳。他就会把那条安全、吉祥、令人欢喜的道路堵死，去开辟一条邪路，安放一个诱饵，设立一个伪装者。诸比丘，这样过不了多久，这一大群鹿就会遭受损失和灾难。然而，诸比丘，如果为这一大群鹿出现另一个人，他真心希望它们好，希望它们受益，希望它们安稳。他就会把那条安全、吉祥、令人欢喜的道路打开，堵死邪路，清除诱饵，赶走伪装者。诸比丘，这样过不了多久，这一大群鹿就会得到增长、发展、壮大。
‘‘Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
14诸比丘，我举此喻，是为阐明一义。其义即是：诸比丘，“一大片低洼沼泽”是欲乐的别名。诸比丘，“一大群鹿”是众生的别名。诸比丘，“不希望它们好、不希望它们受益、不希望它们安稳的人”是魔罗的别名。诸比丘，“邪路”是八支邪道的别名，即：邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。诸比丘，“诱饵”是喜贪的别名。诸比丘，“伪装者”是无明的别名。诸比丘，“希望它们好、希望它们受益、希望它们安稳的人”是如来、阿拉汉、正自觉者的别名。诸比丘，“安全、吉祥、令人欢喜的道路”是圣八支道的别名，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya . Ayaṃ cevettha attho – mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho , bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.
15“诸比丘，如是，安稳、吉祥、令人欢喜的道路，我已为你们开启；邪路，已为你们封闭；诱饵与雌诱，已为你们除去、驱散。诸比丘，凡一位导师出于慈悲，为利益弟子所应做的，我都已为你们做了。诸比丘，那里有树下，有空闲的房屋。诸比丘，当修禅那，切莫放逸，以免日后追悔。这就是我对你们的教诫。”
‘‘Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave , rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.
16世尊如是说。诸比丘心生欢喜，称叹世尊所说。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
17《双寻经》第九。
Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.