MN 19 · 双寻经
206如是我闻：有一次，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：“比丘们。”那些比丘回应世尊说：“尊师。”世尊这么说：
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“比丘们，在我未觉悟、还是菩萨的时候，我心里这么想：‘我何不把念头分成两类来安住呢？’比丘们，于是，那个欲念、那个嗔念、那个害念——我把这个归为一类；那个出离念、那个无嗔念、那个无害念——我把这个归为第二类。
‘‘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“比丘们，当我这样不放逸、精勤、坚定地安住时，一个欲念生起了。我这样了知：‘我这个欲念已经生起了。而它既导向自己的损害，也导向他人的损害，也导向两者的损害，它能扼杀智慧，陪伴苦恼，不导向涅槃。’比丘们，当我省察‘它导向自己的损害’时，那个念头就消退了；比丘们，当我省察‘它导向他人的损害’时，它也就消退了；比丘们，当我省察‘它导向两者的损害’时，它也就消退了；比丘们，当我省察‘它能扼杀智慧，陪伴苦恼，不导向涅槃’时，它也就消退了。比丘们，我就这样，对一再生起的欲念，只是舍断它、驱除它、了结它、消灭它。
‘‘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“比丘们，当我这样不放逸、精勤、坚定地安住时，一个嗔念生起了……（中略）……一个害念生起了。我这样了知：‘我这个害念已经生起了。而它既导向自己的损害，也导向他人的损害，也导向两者的损害，它能扼杀智慧，陪伴苦恼，不导向涅槃。’比丘们，当我省察‘它导向自己的损害’时，那个念头就消退了；比丘们，当我省察‘它导向他人的损害’时，它也就消退了；比丘们，当我省察‘它导向两者的损害’时，它也就消退了；比丘们，当我省察‘它能扼杀智慧，陪伴苦恼，不导向涅槃’时，它也就消退了。比丘们，我就这样，对一再生起的害念，只是舍断它、驱除它、了结它、消灭它。
‘‘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“比丘们，比丘不断地、反复地思虑和审察什么，他的心就倾向于那个方向。比丘们，如果比丘不断地、反复地思虑和审察欲念，他放弃了出离念，把欲念变成了常事，那么他的心就倾向于欲念。比丘们，如果比丘不断地、反复地思虑和审察嗔念……（中略）……害念，他放弃了无害念，把害念变成了常事，那么他的心就倾向于害念。比丘们，这就像一个牧牛者，在雨季的最后一个月，秋天丰收、谷物稠密的时节看守牛群。他得用棍棒从这边那边地敲打、戳刺、拦阻、制止那些牛。这是什么原因呢？比丘们，因为那个牧牛者看到了，这是由于这些原因，会遭来杀戮、捆绑、损失或责骂。比丘们，同样地，我看到了不善法的过患、低下和染污，也看到了善法在出离方面的利益和清净的一面。
‘‘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“比丘们，当我这样不放逸、精勤、坚定地安住时，一个出离念生起了。我这样了知：‘我这个出离念已经生起了。而它既不导向自己的损害，也不导向他人的损害，也不导向两者的损害，它能增长智慧，不陪苦恼，导向涅槃。’比丘们，即使我整夜地思虑和审察它，我也不会因为那个原因看到任何恐惧。比丘们，即使我整天整夜地思虑和审察它，我也不会因为那个原因看到任何恐惧。但是，当我过度长久地思虑和审察时，身体会疲劳；身体疲劳时，心就会动摇；心动摇时，心就远离了定。比丘们，于是，我就在内心把心安顿下来，让它平静下来，让它变得专一，让它入定。这是什么原因呢？这样我的心就不会动摇了。”
‘‘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比丘们，当我如此不放逸、精勤、自我努力的安住时，心中生起了无嗔寻……乃至……生起了无害寻。我这样觉知：‘我生起了这个无害寻，它既不会导向对自己的伤害，也不会导向对他人的伤害，也不导向对两者的伤害，它是使智慧增长的，是障碍烦恼的，是导向涅槃的。’比丘们，即使我整晚不断地思虑它、审察它，我也看不到由此而生的任何怖畏。比丘们，即使我整天不断地思虑它、审察它，我也看不到由此而生的任何怖畏。比丘们，即使我整日整夜不断地思虑它、审察它，我也看不到由此而生的任何怖畏。然而，我意识到：‘如果过长时间不断思虑、审察，身体会疲劳；身体疲劳时，心会动摇；心动摇时，心就远离禅定。’所以，比丘们，我就将心安立、平静、统一、入定于内在。为什么要这样做呢？我这样想：‘这样我的心就不会动摇了。’
‘‘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比丘们，一位比丘常常思虑、常常审察什么对象，他的心就会倾向于那个方向。比丘们，如果一位比丘常常思虑、审察出离寻，他便舍断了欲寻，将出离寻转为增广。他的心就倾向于这个出离寻。比丘们，如果一位比丘……乃至……常常思虑、审察无害寻，他便舍断了害寻，将无害寻转为增广。他的心就倾向于这个无害寻。比丘们，这就好比在夏季的最后一个月，所有谷物都收进了村落附近时，一个牧牛人放牧牛群。他或坐在树下，或待在空旷处，只需保持正念：‘这就是那些牛。’同样地，比丘们，我当时也只需保持正念：‘这就是这些法。’
‘‘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比丘们，我的精进已被激发，毫不退缩；正念已建立，不忘失；身体轻安，不躁动；心已得定，专注一处。比丘们，我便远离欲乐，远离不善法，有寻有伺，由远离生起的喜与乐，进入并安住于初禅。由寻与伺的止息，内心得到确信，心念达至统一，无寻无伺，由定生起的喜与乐，进入并安住于第二禅。由对喜的离贪，我住于舍，保持正念与正知，以身感受快乐，进入并安住于圣者们所描述的：‘具舍、有念、住于乐’的第三禅。由舍断乐，舍断苦，先前喜与忧的灭没，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当我的心如此得定、清净、洁净、无垢、远离随烦恼、柔软、适合作业、安住、达到不动时，我将心导向了宿住随念智。我能以各种方式忆念起过去世的生命。比如：一生……乃至……我以各种方式，连同特征、细节地忆念起过去世各种各样的生命。比丘们，这就是我在初夜获得的第一明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是对那位不放逸、精勤、自我努力而住者的如实呈现。
‘‘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当我的心如此得定、清净、洁净、无垢、远离随烦恼、柔软、适合作业、安住、达到不动时，我将心导向了有情死生智。我以清净、超越常人的天眼，看见有情死去、投生……乃至……我知道：‘这些尊贵的有情，具足身恶行……乃至……’我以清净、超越常人的天眼，看见有情死去、投生，低劣的、殊胜的，美丽的、丑陋的，善趣的、恶趣的，我知道有情各随其业而流转。比丘们，这就是我在中夜获得的第二明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是对那位不放逸、精勤、自我努力而住者的如实呈现。
‘‘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当我的心如此得定、清净、洁净、无垢、远离随烦恼、柔软、适合作业、安住、达到不动时，我将心导向了漏尽智。我如实地彻知‘这是苦’；如实地彻知‘这是苦的集起’；如实地彻知‘这是苦的灭尽’；如实地彻知‘这是导向苦灭的道路’。我如实地彻知‘这些是漏’；如实地彻知‘这是漏的集起’；如实地彻知‘这是漏的灭尽’；如实地彻知‘这是导向漏灭的道路’。我如此知、如此见，我的心便从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，便有了‘我解脱了’的智。我彻知：‘生已尽，梵行已立，应作已作，不再有这类的轮回。’比丘们，这就是我在后夜获得的第三明。无明被摧毁，明生起；黑暗被摧毁，光明生起。这正是对那位不放逸、精勤、自我努力而住者的如实呈现。
‘‘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“比丘们，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。比丘们，这样过不了多久，这一大群鹿就会遭受损失和灾难。然而，比丘们，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。比丘们，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“比丘们，我举这个比喻，是为了说明一个道理。这个道理就是：比丘们，所谓‘一大片低洼沼泽’，是指欲望的别名。比丘们，所谓‘一大群鹿’，是指众生的别名。比丘们，所谓‘不想它们好、不想它们受益、不想它们安稳的人’，是指魔罗的别名。比丘们，所谓‘邪路’，是指八支邪道的别名，也就是邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定。比丘们，所谓‘诱饵’，是指喜贪的别名。比丘们，所谓‘伪装者’，是指无明的别名。比丘们，所谓‘希望它们好、希望它们受益、希望它们安稳的人’，是指如来、阿拉汉、正自觉者的别名。比丘们，所谓‘安全、吉祥、令人欢喜的道路’，是指圣八支道的别名，也就是正见、正思维、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“比丘们，就这样，安全、吉祥、令人欢喜的道路，已被我打开；邪路，已被我堵死；诱饵，已被我清除；伪装者，已被我赶走。比丘们，一位导师出于对弟子们的慈悲和利益，该做的，我都已经为你们做了。比丘们，这里有树下，有空闲的房屋。比丘们，去禅修吧，不要放逸，不要以后才来后悔。这就是我对你们的教导。”
‘‘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世尊这样说了。那些比丘们对世尊的教导满心欢喜，感到非常满意。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
17双想经完 第九
Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.