MN 22 · 蛇喻经
234如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，一位名叫阿利德的比丘，曾是秃鹫者，心中生起了这样的恶见：'我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。'一些比丘们听说了：'听说那位曾是秃鹫者的阿利德比丘，生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。'于是，那些比丘们就去到曾是秃鹫者的阿利德比丘那里。去到后，对曾是秃鹫者的阿利德比丘这样说：'贤友阿利德，听说你真的生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍，这是真的吗？'他回答：'贤友们，确实如此，我如此了知世尊所教导的法：那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti. Assosuṃ kho sambahulā bhikkhū – ‘‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.
2于是，那些比丘们因为想要使曾是秃鹫者的阿利德比丘脱离这个恶见，便反复询问、反复追究、反复教诫他：'贤友阿利德，不要这样说，不要诽谤世尊；诽谤世尊是不好的，世尊可不会那样说。贤友阿利德，世尊用各种方法说障碍法确实是障碍，而且对于实行它们的人来说，确实足以成为障碍。世尊说欲乐是少味的、多苦的、多恼的，其中有更多的过患。世尊说欲乐如同骨骸……世尊说欲乐如同肉块……世尊说欲乐如同草火炬……世尊说欲乐如同火炭坑……世尊说欲乐如同梦境……世尊说欲乐如同借来之物……世尊说欲乐如同树上果实……世尊说欲乐如同屠刀与砧板……世尊说欲乐如同刀矛……世尊说欲乐如同蛇头，是多苦的、多恼的，其中有更多的过患。'尽管被那些比丘们这样反复询问、反复追究、反复教诫，曾是秃鹫者的阿利德比丘仍然顽固地执取、坚持并宣扬那个恶见：'贤友们，确实如此，我如此了知世尊所教导的法：那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。'
Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – ‘‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ , na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… maṃsapesūpamā kāmā vuttā bhagavatā… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.
235当那些比丘们无法使曾是秃鹫者的阿利德比丘脱离这个恶见时，他们就到世尊那里去了。到了之后，礼敬世尊，然后坐在一边。坐在一边的比丘们对世尊这样说：'尊者，那位曾是秃鹫者的阿利德比丘，心中生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。尊者，我们听说了：听说那位曾是秃鹫者的阿利德比丘，生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。于是，尊者，我们就到曾是秃鹫者的阿利德比丘那里去了。去到后，我们这样问曾是秃鹫者的阿利德比丘：贤友阿利德，听说你真的生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍，这是真的吗？'
Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Assumha kho mayaṃ, bhante – ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha – ‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti?
4'尊者，当我们这样说后，曾是秃鹫者的阿利德比丘回答我们说：贤友们，确实如此，我如此了知世尊所教导的法：那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。然后，尊者，我们为了使他脱离这个恶见，就反复询问、反复追究、反复教诫曾是秃鹫者的阿利德比丘：贤友阿利德，不要这样说，不要诽谤世尊；诽谤世尊是不好的，世尊可不会那样说。贤友阿利德，世尊用各种方法说障碍法确实是障碍，而且对于实行它们的人来说，确实足以成为障碍。世尊说欲乐是少味的、多苦的、多恼的，其中有更多的过患。世尊说欲乐如同骨骸……世尊说欲乐如同蛇头，是多苦的、多恼的，其中有更多的过患。尊者，尽管被我们这样反复询问、反复追究、反复教诫，曾是秃鹫者的阿利德比丘仍然顽固地执取、坚持并宣扬那个恶见：贤友们，确实如此，我如此了知世尊所教导的法：那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。尊者，当我们无法使曾是秃鹫者的阿利德比丘脱离这个恶见时，我们就将此事禀告世尊。'
‘‘Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ , na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.
236于是，世尊对某位比丘说：'来吧，比丘，你以我的名义去召唤曾是秃鹫者的阿利德比丘：贤友阿利德，导师召唤你。''是的，尊者。'那位比丘回应世尊后，就到曾是秃鹫者的阿利德比丘那里去了。去到后，对曾是秃鹫者的阿利德比丘这样说：'贤友阿利德，导师召唤你。''好的，贤友。'曾是秃鹫者的阿利德比丘回应那位比丘后，就到世尊那里去了。到了之后，礼敬世尊，然后坐在一边。世尊对坐在一边的曾是秃鹫者的阿利德比丘这样说：'阿利德，听说你真的生起了这样的恶见：我如此了知世尊所教导的法，即那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍，这是真的吗？'
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi – ‘satthā taṃ, āvuso ariṭṭha, āmantetī’’’ti. ‘‘Evaṃ , bhante’’ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘satthā taṃ, āvuso ariṭṭha, āmantetī’’ti. ‘‘Evamāvuso’’ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti?
6'尊者，确实如此，我如此了知世尊所教导的法：那些被世尊说为障碍的法，去实行它们也绝不足以成为障碍。'世尊说：'愚痴人，你究竟从何处了知我如此教导过法呢？愚痴人，难道我不是用各种方法说障碍法确实是障碍吗？而且对于实行它们的人来说，确实足以成为障碍。我说过欲乐是少味的、多苦的、多恼的，其中有更多的过患。我说过欲乐如同骨骸……我说过欲乐如同肉块……我说过欲乐如同草火炬……我说过欲乐如同火炭坑……我说过欲乐如同梦境……我说过欲乐如同借来之物……我说过欲乐如同树上果实……我说过欲乐如同屠刀与砧板……我说过欲乐如同刀矛……我说过欲乐如同蛇头，是多苦的、多恼的，其中有更多的过患。然而，愚痴人，你却以自己的错误理解诽谤我们，也伤害了自己，并积累了许多非福。愚痴人，这必将带给你长久的无益和痛苦。'
‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā… maṃsapesūpamā kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.
7那时，世尊对比丘们说：“比丘们，你们怎么想？这位曾是秃鹫者的阿利德比丘，在这个法与律中，就算有那么一点火气，也不至于如此吧？”“哪可能呢，尊者？不可能这样的，尊者。”这话说完，曾是秃鹫者的阿利德比丘就沉默不语、垂头丧气、双肩低垂、低头思虑、无言以对地坐在那里。那时，世尊见到曾是秃鹫者的阿利德比丘沉默不语、垂头丧气、双肩低垂、低头思虑、无言以对，便对曾是秃鹫者的阿利德比丘说：“愚人，你将会因你自己这个邪恶的见解而被认出来。我就在这里反诘比丘们了。”
Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi siyā, bhante; no hetaṃ, bhante’’ti. Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti.
237那时，世尊对比丘们说：“比丘们，你们也像我这样理解我所教导的法——这个曾是秃鹫者的阿利德比丘，是否由于自己错误的把握，既在毁谤我们，也在伤害自己，并产生大量非福呢？”“不是这样的，尊者。尊者，世尊已通过种种方式说过，障碍法是障碍的法；而且，确实足以构成去实行它的人的障碍。世尊说过，感官欲乐是少乐、多苦、多愁，其中的过患更多。世尊说过，感官欲乐如白骨链……乃至……世尊说过，感官欲乐如蛇头，是多苦、多愁，其中的过患更多。”“善哉，善哉，比丘们！善哉，比丘们，你们如此理解我所教导的法。比丘们，我确实通过种种方式说过，障碍法是障碍的法，而且，确实足以构成去实行它的人的障碍。我说过，感官欲乐是少乐、多苦、多愁，其中的过患更多。我说过，感官欲乐如白骨链……乃至……我说过，感官欲乐如蛇头，是多苦、多愁，其中的过患更多。然而，这个曾是秃鹫者的阿利德比丘，却由于自己错误的把握，既在毁谤我们，也在伤害自己，并产生大量非福。那确实会给那个愚人带来长久的不利和痛苦。比丘们，那是不可能的，即有人能在抛开欲乐、抛开欲想、抛开欲寻思的情况下，还去实行那些欲乐——这是没有道理的。”
Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave , evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā , ādīnavo ettha bhiyyo’’ti. ‘‘Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā , bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti – netaṃ ṭhānaṃ vijjati’’.
238“比丘们，在此，有一类愚人学习法——修多罗、祇夜、授记、偈陀、自说、本事、本生、希有法、方广。他们学了那些法后，不用智慧去审察那些法的义理。对于那些法的义理，他们不用智慧去审察，便不能得到认可。他们学习法，是为了诘难的利益，也为了言论解脱的利益。他们学习法的真正目的，他们并未达到。那些法被他们错误地把握了，会带来长久的不利和痛苦。为什么呢？比丘们，那是因为诸法被错误地把握了。”
‘‘Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.
10“比丘们，譬如有人需要蛇、寻找蛇、到处寻找蛇。他看见一条大蛇。他抓住了那条蛇的身体或尾巴。那条蛇便会反转身来，咬他的手、手臂或其他某个肢体。他因此乃至死亡，或遭受几乎致命的痛苦。为什么呢？比丘们，那是因为蛇被错误地抓住了。同样地，比丘们，在此，有一类愚人学习法——修多罗、祇夜、授记……方广。他们学了那些法后，不用智慧去审察那些法的义理。对于那些法的义理，他们不用智慧去审察，便不能得到认可。他们学习法，是为了诘难的利益，也为了言论解脱的利益。他们学习法的真正目的，他们并未达到。那些法被他们错误地把握了，会带来长久的不利和痛苦。为什么呢？比丘们，那是因为诸法被错误地把握了。”
‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya . So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.
239“比丘们，而在此，有一类善家子学习法——修多罗、祇夜、授记、偈陀、自说、本事、本生、希有法、方广。他们学了那些法后，用智慧去审察那些法的义理。对于那些法的义理，他们用智慧去审察，便能得到认可。他们学习法，既不为了诘难的利益，也不为了言论解脱的利益。他们学习法的真正目的，他们达到了。那些法被他们正确地把握了，会带来长久的利益和快乐。为什么呢？比丘们，那是因为诸法被正确地把握了。”
‘‘Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca . Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.
12“比丘们，譬如有人需要蛇、寻找蛇、到处寻找蛇。他看见一条大蛇。他用带叉的棍子将它妥善压制住。用带叉的棍子将它妥善压制住后，他正确地抓住了它的颈部。比丘们，就算那条蛇用身体缠绕那个人的手、手臂或其他某个肢体，他也不会因此乃至死亡，或遭受几乎致命的痛苦。为什么呢？比丘们，那是因为蛇被正确地抓住了。同样地，比丘们，在此，有一类善家子学习法——修多罗、祇夜、授记……方广。他们学了那些法后，用智慧去审察那些法的义理。对于那些法的义理，他们用智慧去审察，便能得到认可。他们学习法，既不为了诘难的利益，也不为了言论解脱的利益。他们学习法的真正目的，他们达到了。那些法被他们正确地把握了，会带来长远的利益和快乐。为什么呢？比丘们，那是因为诸法被正确地把握了。因此，比丘们，对于我所说的话，如果你们能理解其义理，就应当那样受持它。而如果你们不能理解我所说的话的义理，那就应当向我或那些有智慧、有经验的比丘们进一步询问。”
‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave , alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
240比丘们，我将为你们说一个以筏为喻的法，是为了渡越的目的，而不是为了执取的目的。你们要好好听，仔细思惟，我要说了。那些比丘回应世尊说：是的，尊者。世尊这样说：比丘们，就像一个走在长途路上的人。他看见一片广阔的水域，此岸令人不安、充满怖畏，彼岸安稳、没有怖畏；但他没有船可以渡过去，也没有桥梁可以从此岸到彼岸。他这样想：这片广阔的水域，此岸令人不安、充满怖畏，彼岸安稳、没有怖畏；却没有船可以渡过去，也没有桥梁可以从此岸到彼岸。我何不收集草、薪、枝、叶，绑成一个筏，然后依靠那个筏，用手脚努力划水，安全地渡到彼岸呢？比丘们，于是那个人收集了草、薪、枝、叶，绑成一个筏，依靠那个筏，用手脚努力划水，安全地渡到了彼岸。比丘们，那个人渡过去、到了彼岸后，这样想：这个筏对我帮助真大；我依靠这个筏，用手脚努力划水，安全地渡到了彼岸。我何不把这个筏顶在头上，或是扛在肩上，然后随心所欲地离开呢？比丘们，你们认为如何，那个人如果这样做，对于那个筏算是做了该做的事吗？不能，尊者。比丘们，那么那个人对于那个筏怎样做才算是做了该做的事呢？比丘们，在这里，那个人渡过去、到了彼岸后，应该这样想：这个筏对我帮助真大；我依靠这个筏，用手脚努力划水，安全地渡到了彼岸。我何不把这个筏搁在岸上，或是沉入水中，然后随心所欲地离开呢？比丘们，像这样做，那个人对于那个筏才算是做了该做的事。正是如此，比丘们，以筏为喻的法是我为渡越的目的而说的，不是为了执取的目的。比丘们，这个以筏为喻的法已经为你们说了，你们应当知道，即使是善法也应当舍断，更何况是不善法呢。
‘‘Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘seyyathāpi , bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya’nti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyya’nti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyya’nti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
241比丘们，有六种见的立足处。哪六种呢？比丘们，这里，没有听闻的凡夫，不曾见过圣者，对圣者之法不熟练，没有在圣者之法中受调教；不曾见过善士，对善士之法不熟练，没有在善士之法中受调教。他这样观察色：这是我的，这是我，这是我的自我。他这样观察受：这是我的，这是我，这是我的自我。他这样观察想：这是我的，这是我，这是我的自我。他这样观察行：这是我的，这是我，这是我的自我。对于那被看到、听到、感觉到、认知到、得到、寻求过、心意随寻伺过的，他也这样观察：这是我的，这是我，这是我的自我。还有那种见的立足处——那就是世界，那就是自我，我死后将会成为恒常、坚固、永恒、不变异之法，我会像永恒那样一直存在——他也这样观察：这是我的，这是我，这是我的自我。比丘们，然而，有听闻的圣弟子，见过圣者，对圣者之法熟练，在圣者之法中善受调教；见过善士，对善士之法熟练，在善士之法中善受调教。他这样观察色：这不是我的，这不是我，这不是我的自我。他这样观察受：这不是我的，这不是我，这不是我的自我。他这样观察想：这不是我的，这不是我，这不是我的自我。他这样观察行：这不是我的，这不是我，这不是我的自我。对于那被看到、听到、感觉到、认知到、得到、寻求过、心意随寻伺过的，他也这样观察：这不是我的，这不是我，这不是我的自我。还有那种见的立足处——那就是世界，那就是自我，我死后将会成为恒常、坚固、永恒、不变异之法，我会像永恒那样一直存在——他也这样观察：这不是我的，这不是我，这不是我的自我。他这样观察着，对于不存在的东西，就不会惊慌不安。
‘‘Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo , sassatisamaṃ tatheva ṭhassāmīti – tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto asati na paritassatī’’ti.
242这样说的时候，有一位比丘对世尊这样说：尊者，如果对于外在的、不存在的东西，可能会有惊慌不安吗？世尊说：比丘，是可能的。比丘，这里，有人会这样想：唉，我确实曾拥有过它，但现在我没有了；唉，但愿我能拥有它，但我却得不到。他便忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。比丘，像这样，就是对于外在的不存在的东西而生起的惊慌不安。
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bahiddhā asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī’’ti.
16尊者，那么，如果对于外在的、不存在的东西，可能不会有惊慌不安吗？世尊说：比丘，是可能的。比丘，这里，有人不会这样想：唉，我确实曾拥有过它，但现在我没有了；但愿我能拥有它，但我却得不到。他便不会忧愁、不会疲惫、不会悲叹、不会捶胸哭泣、不会陷入迷乱。比丘，像这样，就是对于外在的不存在的东西而不生起惊慌不安。
‘‘Siyā pana, bhante, bahiddhā asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa na evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī’’ti.
17尊者，那么，如果对于内在的、不存在的东西，可能会有惊慌不安吗？世尊说：比丘，是可能的。比丘，这里，有人持有这样的见解：那就是世界，那就是自我，我死后将会成为恒常、坚固、永恒、不变异之法，我会像永恒那样一直存在。他听到如来或是如来的弟子在说法，为了断除一切见的立足处、顽固的执取、随眠烦恼的固结，为了止息一切行，为了舍离一切生命存在的依着，为了渴爱的灭尽，为了离染，为了息灭，为了涅槃。他便这样想：我将会被灭除，我将会被毁灭，我将不会存在了。他便忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。比丘，像这样，就是对于内在的不存在的东西而生起的惊慌不安。
‘‘Siyā nu kho, bhante, ajjhattaṃ asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī’’ti.
18尊者，那么，如果对于内在的、不存在的东西，可能不会有惊慌不安吗？世尊说：比丘，是可能的。比丘，这里，有人不持有这样的见解：那就是世界，那就是自我，我死后将会成为恒常、坚固、永恒、不变异之法，我会像永恒那样一直存在。他听到如来或是如来的弟子在说法，为了断除一切见的立足处、顽固的执取、随眠烦恼的固结，为了止息一切行，为了舍离一切生命存在的依着，为了渴爱的灭尽，为了离染，为了息灭，为了涅槃。他不会这样想：我将会被灭除，我将会被毁灭，我将不会存在了。他便不会忧愁、不会疲惫、不会悲叹、不会捶胸哭泣、不会陷入迷乱。比丘，像这样，就是对于内在的不存在的东西而不生起惊慌不安。
‘‘Siyā pana, bhante, ajjhattaṃ asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa na evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti’’.
243“比丘们，你们会执取那样一种所有物——它是恒常的、坚固的、永久的、不变异的，能如同永恒之物那样一直保持下去吗？你们看到有那样的所有物吗？” “尊者，没有。” “很好，比丘们。我也同样没有看到任何这样的所有物——它是恒常的、坚固的、永久的、不变异的，能如同永恒之物那样一直保持下去。”
‘‘Taṃ , bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.
20“比丘们，你们会执取那样一种自我执取——在执取它时，不会生起忧愁、悲伤、痛苦、忧恼和绝望吗？你们看到有那样的自我执取吗？” “尊者，没有。” “很好，比丘们。我也同样没有看到任何这样的自我执取——在执取它时，不会生起忧愁、悲伤、痛苦、忧恼和绝望。”
‘‘Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.
21“比丘们，你们会依靠那样一种见解的依止——在依靠它时，不会生起忧愁、悲伤、痛苦、忧恼和绝望吗？你们看到有那样的见解依止吗？” “尊者，没有。” “很好，比丘们。我也同样没有看到任何这样的见解依止——在依靠它时，不会生起忧愁、悲伤、痛苦、忧恼和绝望。”
‘‘Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’.
244“比丘们，如果有‘我’，那么就会有‘这是我的我所’吗？”
‘‘Attani vā, bhikkhave, sati attaniyaṃ me ti assā’’ti?
23“是的，尊者。”
‘‘Evaṃ, bhante’’.
24「是的，尊者。」
‘‘Evaṃ, bhante’’.
25“比丘们，如果有‘我所’，那么就会有‘这是我的我’吗？” “是的，尊者。”
‘‘Attaniye vā, bhikkhave, sati attā me ti assā’’ti? ‘‘Evaṃ, bhante’’.
26“比丘们，当‘我’和‘我所’事实上、确实地不可得时，那个见解的立足点——‘此世间即此我，我死后将成为常、稳固、永恒、不变异法，我将同样地永恒常住’——这，比丘们，难道不是十足的、完全的愚者之法吗？”
‘‘Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti – nanāyaṃ , bhikkhave, kevalo paripūro bāladhammo’’’ti?
27“怎么可能不是呢，尊者，这确实是十足的、完全的愚者之法，尊者。”
‘‘Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo’’ti.
28“比丘们，你们怎么认为呢，色是常的还是无常的？”
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti?
29“是无常的，尊者。”
‘‘Aniccaṃ, bhante’’ .
30「无常，尊者。」
‘‘Aniccaṃ, bhante’’ .
31“凡是无常的，是苦还是乐呢？”
‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti?
32“是苦的，尊者。”
‘‘Dukkhaṃ, bhante’’.
33「苦，尊者。」
‘‘Dukkhaṃ, bhante’’.
34“凡是无常、苦、变易之法，适合把它看作‘这是我的，我是这个，这是我的真我’吗？”
‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?
35“不也，尊者。”
‘‘No hetaṃ, bhante’’.
36「不也，尊者。」
‘‘No hetaṃ, bhante’’.
37“比丘们，你们认为如何？受……想……行……识，是常还是无常？”
‘‘Taṃ kiṃ maññatha, bhikkhave, vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?
38“无常的，尊者。”
‘‘Aniccaṃ, bhante’’.
39「无常，尊者。」
‘‘Aniccaṃ, bhante’’.
40“那么，凡是无常的，它是苦的还是乐的呢？”
‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti?
41“是苦的，尊者。”
‘‘Dukkhaṃ, bhante’’.
42「苦，尊者。」
‘‘Dukkhaṃ, bhante’’.
43“而那无常、苦、变易之法，适合这样看待它：‘这是我的，我是这个，这是我的我’吗？”
‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?
44“不也，尊者。”
‘‘No hetaṃ, bhante’’.
45「不也，尊者。」
‘‘No hetaṃ, bhante’’.
46“因此，比丘们，对于任何色，无论是过去的、未来的、现在的，内在的或外在的，粗大的或微细的，低劣的或殊胜的，远的或近的，一切色都应以正慧这样如实地观察：‘这不是我的，我不是这个，这不是我的我。’对于任何受……任何想……任何行……对于任何识，无论是过去的、未来的、现在的，内在的或外在的，粗大的或微细的，低劣的或殊胜的，远的或近的，一切识都应以正慧这样如实地观察：‘这不是我的，我不是这个，这不是我的我。’”
‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā , oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.
245“比丘们，这样观察时，多闻的圣弟子厌离于色，厌离于受，厌离于想，厌离于行，厌离于识；由于厌离而离贪，由于离贪而解脱；于解脱中，有‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，不再有来世。’比丘们，这被称为比丘是已举起横闩者、已填平护城河者、已拔除柱桩者、已卸下门闩者、圣者已卸下旗帜已卸下负担已无系缚者。”
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati , virāgā vimuccati , vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.
48“比丘们，比丘如何是已举起横闩者呢？比丘们，在此，比丘的无明已被断除，根已被切断，如同截断的多罗树根，已归于无有，未来不再生起。比丘们，这样，比丘就是已举起横闩者。”
‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
49“比丘们，比丘如何是已填平护城河者呢？比丘们，在此，比丘那导致再生的生死轮回已被断除，根已被切断，如同截断的多罗树根，已归于无有，未来不再生起。比丘们，这样，比丘就是已填平护城河者。”
‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.
50比丘们，怎样才算是一位已拔除箭的比丘呢？比丘们，这里，比丘的渴爱已被断除，从根切断，就像截断多罗树桩一样，使其不复存在，在未来不再生起。比丘们，这样就是一位已拔除箭的比丘。
‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
51比丘们，怎样才算是一位没有门闩的比丘呢？比丘们，这里，比丘的五种下分结已被断除，从根切断，就像截断多罗树桩一样，使其不复存在，在未来不再生起。比丘们，这样就是一位没有门闩的比丘。
‘‘Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni . Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.
52比丘们，怎样才算是一位放下旗帜、卸下重担、解开束缚的圣者比丘呢？比丘们，这里，比丘的我慢已被断除，从根切断，就像截断多罗树桩一样，使其不复存在，在未来不再生起。比丘们，这样就是一位放下旗帜、卸下重担、解开束缚的圣者比丘。
‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato , āyatiṃ anuppādadhammo . Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.
246比丘们，对于如此心解脱的比丘，包括帝释天、梵天和众生主在内的诸天，四处寻找也找不到：'如来的识是依此而住的。'这是什么原因呢？比丘们，我说，在现法中，如来是不可得的。比丘们，当我说此、教此时，有些沙门和婆罗门以虚假、空洞、谎言、不实诽谤我：'沙门乔达摩是个虚无论者，他教导存在的众生断灭、消失、非有。'但正如我所不是、正如我未说，那些沙门婆罗门却以虚假、空洞、谎言、不实诽谤我：'沙门乔达摩是个虚无论者，他教导存在的众生断灭、消失、非有。'比丘们，我过去和现在，只是教导苦和苦的灭。比丘们，如果他人辱骂、诽谤、恼怒、攻击如来，那么，比丘们，如来没有嗔怒、没有不满、没有心的不悦。
‘‘Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti – ‘idaṃ nissitaṃ tathāgatassa viññāṇa’nti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Yathā cāhaṃ na, bhikkhave , yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
54比丘们，如果他人恭敬、尊重、崇拜、供养如来，那么，比丘们，如来没有欢喜、没有喜悦、没有心的扬扬得意。比丘们，如果他人恭敬、尊重、崇拜、供养如来，那么，比丘们，如来会这样想：'对于这以前已被遍知的，他们对我作这样的礼敬。'因此，比丘们，如果他人辱骂、诽谤、恼怒、攻击你们，你们不应生起嗔怒、不满、心的不悦。因此，比丘们，如果他人恭敬、尊重、崇拜、供养你们，你们不应生起欢喜、喜悦、心的扬扬得意。因此，比丘们，如果他人恭敬、尊重、崇拜、供养你们，你们应这样想：'对于这以前已被遍知的，他们对我作这样的礼敬。'
‘‘Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave , pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti – ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa – ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me evarūpā kārā karīyantī’ti.
247因此，比丘们，凡是不属于你们的，你们要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，什么是不属于你们的呢？比丘们，物质色身不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，感受不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，想不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，诸行不属于你们，要舍弃它们。舍弃了它们，将会为你们带来长久的利益和安乐。比丘们，识不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，你们怎么想呢？在这祇园中的草、木、枝、叶，如果有人拿走、烧掉，或者随意处置，你们会这样想吗：'人们正在把'我们'拿走、烧掉，或随意处置'？'不会，尊者。''那是什么原因呢？''尊者，因为这些不是我们的我，也不是我们的我所。' '正是如此，比丘们，凡是不属于你们的，你们要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，什么是不属于你们的呢？比丘们，物质色身不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。比丘们，感受……想……诸行……识不属于你们，要舍弃它。舍弃了它，将会为你们带来长久的利益和安乐。
‘‘Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave…pe… saññā, bhikkhave… saṅkhārā, bhikkhave…pe… viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.
248比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，对于那些是阿拉汉、烦恼已尽、修行已圆满、应做的已经做完、已放下重担、已达成自己的目标、存在之结已被彻底灭尽、以正确的智慧解脱的比丘来说，没有轮转可言。比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，对于那些已断除五下分结的比丘，他们全都是化生者，在那里般涅槃，不再从那个世界回来。比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，对于那些已断除三结，贪、嗔、痴变得薄弱的比丘，他们全都成为一来者，只回来这个世间一次，就会做苦的终结。比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，对于那些已断除三结的比丘，他们全都是入流者，不再堕入恶趣，已确定，正趋向于彻底的觉悟。比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，那些法随行者、信随行者比丘，他们全都正趋向于彻底的觉悟。比丘们，法已被我这样完善地讲述、清楚地揭示、显明地展示，像这样把破布完全剪断了一样。比丘们，在这样完善地讲述、清楚地揭示、显明地展示出来之后，那些对我只有些许信、些许爱的人，他们全都是天界的趋向者。”
‘‘Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā , niyatā sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā’’ti.
57这就是世尊所说的。那些比丘对世尊的话感到满意，内心欢喜。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
58蛇喻经完 第二
Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.