MN 36 · 大萨咖咖经

Tipitaka 7.0 静态阅读页 · 41 段 · 打开交互阅读器

364如是我闻：有一次，世尊住在毗舍离的大林重阁讲堂。那天上午，世尊穿好下衣，拿着钵和衣，准备进毗舍离城去乞食。这时，萨遮迦正在散步闲逛，走着走着就来到了大林重阁讲堂。具寿阿难远远地看见萨遮迦走过来，就对世尊说：‘大德，萨遮迦来了。他是个能言善辩、自诩有智慧、受众多人赞叹的人。大德，他专门喜欢说佛陀的不好，说法的不好，说僧的不好。大德，请世尊慈悲，稍微坐一会儿吧。’世尊就在铺好的座位上坐了下来。那时，萨遮迦走到世尊面前，跟世尊客气地寒暄了几句，说了些有分寸的话，然后坐在一边。坐在一边的萨遮迦对世尊这么说道——

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo . Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā’’ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –

365‘乔达摩先生，有一些沙门和婆罗门，他们投身于身修习的实践，却不修心。乔达摩先生，他们确实会触到身体上的苦受。乔达摩先生，从前就发生过这样的事：有人被身体上的苦受触碰时，他的大腿会僵住，心脏会爆裂，热血会从口中涌出，整个人会发疯、精神错乱。乔达摩先生，这种情况，他的心是跟随身体的，受身体所支配。什么原因呢？因为心没有修习好。但乔达摩先生，还有一些沙门和婆罗门，他们投身于心修习的实践，却不修身。乔达摩先生，他们也确实会触到心理上的苦受。乔达摩先生，从前就发生过这样的事：有人被心理上的苦受触碰时，他的大腿会僵住，心脏会爆裂，热血会从口中涌出，整个人会发疯、精神错乱。乔达摩先生，这种情况，他的身体是跟随心的，受心所支配。什么原因呢？因为身体没有修习好。乔达摩先生，我就这么想——看来乔达摩先生的弟子们，肯定是投身于心修习的实践，而不是身修习的了。’

‘‘Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa . Tassa mayhaṃ, bho gotama, evaṃ hoti – ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana’’’nti.

366‘阿其韦沙那，那么你听说过的身修习是什么样的呢？’‘乔达摩先生，就像那些人——难陀瓦差、瘦弱的山基阔、末伽梨瞿舍利——他们是不穿衣服的、随处排泄的、用手舔舐的，不接受“尊者请过来”或“尊者请停下”的招呼；不接受直接送到面前的，不接受专门为他们准备的，不接受任何的邀请。他们不从锅口直接接受，不从盆口直接接受，不接受有人跨过门槛递来的，不接受有人跨过棍子递来的，不接受有人跨过杵递来的；当有两个人正在吃时，其中一人起身给的，他们不接受；怀孕妇女给的，不接受；正在哺乳的妇女给的，不接受；跟男人在一起的妇女给的，不接受；闹饥荒时，不接受；狗或苍蝇聚集之处，不接受；他们不吃鱼、不吃肉，不喝谷酒、果酒、米酸粥。他们有的只去一家乞食，只取一撮食物；有的只去两家乞食，只取两撮食物……乃至有的只去七家乞食，只取七撮食物。他们靠一个施主提供的一口食物维生，靠两个施主提供的两口食物维生……乃至靠七个施主提供的七口食物维生。他们一天吃一次食，两天吃一次食……乃至七天吃一次食。就这样，他们投身于这种半月轮食的实践之中。’

‘‘Kinti pana te, aggivessana, kāyabhāvanā sutā’’ti? ‘‘Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī , na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī’’ti.

4‘阿其韦沙那，难道他们就只靠这么一点点维生吗？’‘不，乔达摩先生，不是这样的。乔达摩先生，有时候，他们会吃非常非常精美的硬食，吃非常非常精美的软食，尝非常非常精美的调味品，喝非常非常精美的饮料。靠着这些，他们让身体增长力量，变得强壮，长满脂肪。’

‘‘Kiṃ pana te, aggivessana, tāvatakeneva yāpentī’’ti? ‘‘No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā’’ti.

5‘阿其韦沙那，他们抛弃了之前那些之后，又在后面去积累，这样这个身体一下子减少，一下子又增长。阿其韦沙那，那么你听说过的心修习又是什么呢？’当被世尊问到心修习时，萨遮迦答不出来了。

‘‘Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā’’ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

367于是，世尊对萨遮迦说：‘阿其韦沙那，你之前所讲的那套所谓的身修习，在圣者的律法中，根本算不上真正的身修习。阿其韦沙那，你连身修习都不了解，又怎么能了解心修习呢？不过，阿其韦沙那，我来告诉你什么是身未修习、心未修习，什么是身已修习、心已修习。你好好听着，用心注意，我要说了。’‘好的，先生。’萨遮迦回应世尊。世尊便说道：’

Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi ? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

368那么，阿其韦沙那，怎样是身不修习、心不修习呢？阿其韦沙那，在此，一个没有听闻过的凡夫生起了乐受。他被乐受触及时，就成了乐受的贪著者，陷入了对乐受的贪著。他的那个乐受灭去了。由于乐受的灭去，生起了苦受。他被苦受触及时，就忧愁、疲惫、哀叹、捶胸哭泣、陷入混乱。阿其韦沙那，就他而言，这已生起的乐受因身不修习而占据着心，已生起的苦受因心不修习而占据着心。阿其韦沙那，任何人，像这样从两方面——已生起的乐受因身不修习而占据着心，已生起的苦受因心不修习而占据着心，阿其韦沙那，这样的人就是身不修习、心不修习。

‘‘Kathañca , aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

369那么，阿其韦沙那，怎样是身修习、心修习呢？阿其韦沙那，在此，一个听闻过的圣弟子生起了乐受。他被乐受触及时，不成为乐受的贪著者，不陷入对乐受的贪著。他的那个乐受灭去了。由于乐受的灭去，生起了苦受。他被苦受触及时，不忧愁、不疲惫、不哀叹、不捶胸哭泣、不陷入混乱。阿其韦沙那，就他而言，这已生起的乐受因身修习而不占据着心，已生起的苦受因心修习而不占据着心。阿其韦沙那，任何人，像这样从两方面——已生起的乐受因身修习而不占据着心，已生起的苦受因心修习而不占据着心，阿其韦沙那，这样的人就是身修习、心修习。

‘‘Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā’’ti.

370"我如此净信乔达摩大师！乔达摩大师确实是身修习、心修习的人。" "阿其韦沙那，你这番话确实是冒犯而带有攻击性的，但我还是会回答你。阿其韦沙那，自从我剃除须发，穿上袈裟衣，从有家而出家，成为无家者之后，对我来说，已生起的乐受会占据着心，或已生起的苦受会占据着心，这是不可能存在的。"

‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā’’ti . ‘‘Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi . Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī’’ti.

10"乔达摩大师或许从未生起过那样的乐受，那种已生起就能占据心的乐受；乔达摩大师或许从未生起过那样的苦受，那种已生起就能占据心的苦受。"

‘‘Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā’’ti.

371"怎么会没有呢，阿其韦沙那？阿其韦沙那，在此，就在我成正觉之前，还是未成正觉的菩萨时，我这样想：'在家生活是拥挤的，是尘垢之路；出家生活则空旷自由。住在家中，要修习那完全圆满、完全清净、如同磨光的螺贝般的梵行，是不容易的。不如让我剃除须发，穿上袈裟衣，从有家而出家，成为无家者吧。' 阿其韦沙那，后来，那时我还年青，头发乌黑，正值青春年少，风华正茂的人生第一阶段，就在不愿我出家的父母那泪流满面、哭泣不舍的情景下，我剃除了须发，穿上袈裟衣，从有家而出家，成为无家者。就这样出家后，我成为了一个寻求何为善巧、探寻无上最上寂静境界的人，我去拜访了阿喇喇·咖喇马。到了之后，我对阿喇喇·咖喇马这样说：'朋友咖喇马，我想在此法、律中修习梵行。' 阿其韦沙那，听我这样说后，阿喇喇·咖喇马这样回答我：'尊者可以在此安住，这个法门是这样的：一个有智慧的人，不久便能亲证、体证并安住于他老师所证得的境界。' 阿其韦沙那，我不久便很快地掌握了那个法门。阿其韦沙那，我就仅凭那样，靠着唇舌所及的复述、靠着言说的传诵程度，便能宣称智语、宣称上座语，并声称'我知、我见'——我和其他人一样。阿其韦沙那，那时我这样想：'阿喇喇·咖喇马宣说“我亲证、体证并安住于此法”，这并不仅仅是因为信仰。阿喇喇·咖喇马确实是知此、见此法而安住的。'

‘‘Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’’’ti.

12阿其韦沙那，于是我再去拜访阿喇喇·咖喇马。到了之后，我对阿喇喇·咖喇马这样说：'朋友咖喇马，您宣说“我亲证、体证并安住于此法”，其程度是怎样的呢？' 阿其韦沙那，听我这样问后，阿喇喇·咖喇马宣说了无所有处。阿其韦沙那，那时我这样想：'不只是阿喇喇·咖喇马有信，我也有信；不只是阿喇喇·咖喇马有精进，我也有精进；不只是阿喇喇·咖喇马有念，我也有念；不只是阿喇喇·咖喇马有定，我也有定；不只是阿喇喇·咖喇马有慧，我也有慧。既然这样，不如我努力去体证阿喇喇·咖喇马宣说“我亲证、体证并安住于此”的那个法吧。' 阿其韦沙那，我不久便很快地亲证、体证并安住于那个法了。

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

13那时，阿其韦沙那，我去拜访阿喇喇·咖喇马。到了之后，我对阿喇喇·咖喇马说：‘朋友咖喇马，您是通过自己证知、现证、达到之后，来宣说这个法的吗？’‘朋友，我确实是通过自己证知、现证、达到之后，来宣说这个法的。’‘朋友，我同样也是通过自己证知、现证、达到之后，安住在这个法上的。’‘朋友，我们有福啊；朋友，我们真是善得利益啊，能见到像您这样的梵行同道。这样，我所证知、现证、达到并宣说的法，就是您所证知、现证、达到并安住的法；您所证知、现证、达到并安住的法，也就是我所证知、现证、达到并宣说的法。这样，我所知的法您也知；您所知的法我也知。我是什么样，您就是什么样；您是什么样，我就是什么样。来吧，朋友，现在你我二人一起来带领这个团体吧。’就这样，阿其韦沙那，阿喇喇·咖喇马虽然是我的师长，却把我这个弟子置于与他完全平等的地位，并用极高的崇敬来尊崇我。那时，阿其韦沙那，我心里想：‘这个法并不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃，它只导向投生到无所有处。’于是，阿其韦沙那，我并没有对这个法满意，而是对它生起厌离，就离开了。

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma , imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

372那时，阿其韦沙那，我作为探求善法、寻求无上寂静道迹的人，就去拜访伍达咖·喇嘛子。到了之后，我对伍达咖·喇嘛子说：‘朋友，我想在这个法与律中修习梵行。’阿其韦沙那，我这样说了之后，伍达咖·喇嘛子对我说：‘贤者，您就住下吧。这个法是这样的：一个有智慧的人，不用很久，就能自己证知、现证、达到他师傅的教法，并安住其中。’阿其韦沙那，我确实没有用多长时间，很快就掌握了那个法。那时，阿其韦沙那，我只凭那么一点动动嘴皮子、耍耍嘴皮子的功夫，就能宣称自己有智者的言论和长老的言论，并且也这样声称：‘我知、我见。’不光我这样，其他人也这样。那时，阿其韦沙那，我心里想：‘喇嘛肯定不只是凭一点盲目的信仰，就宣说自己证知、现证、达到并安住在这个法上的。喇嘛一定是确实知、确实见而安住的。’于是，阿其韦沙那，我又去拜访伍达咖·喇嘛子。到了之后，对伍达咖·喇嘛子说：‘朋友，喇嘛是证知、现证、达到到了什么地步，才宣说自己安住在这个法上的呢？’阿其韦沙那，我这样说了之后，伍达咖·喇嘛子就宣说了非想非非想处。那时，阿其韦沙那，我心里想：‘不单喇嘛他有信心，我也有信心；不单喇嘛他有精进，我也有精进；不单喇嘛他有意念，我也有意念；不单喇嘛他有定，我也有定；不单喇嘛他有慧，我也有慧。我何不为了现证喇嘛所宣称的那个‘自己证知、现证、达到并安住’的法，而付出努力呢？’于是，阿其韦沙那，我确实没有用多长时间，很快就自己证知、现证、达到并安住在了那个法上。

‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

15那时，阿其韦沙那，我又去拜访伍达咖·喇嘛子。到了之后，对伍达咖·喇嘛子说：‘朋友，喇嘛是证知、现证、达到到了这个地步，才宣说这个法的吗？’‘朋友，喇嘛确实是证知、现证、达到到了这个地步，才宣说这个法的。’‘朋友，我同样也是证知、现证、达到了这个地步，并安住在这个法上的。’‘朋友，我们有福啊；朋友，我们真是善得利益啊，能见到像您这样的梵行同道。这样，喇嘛所证知、现证、达到并宣说的法，就是您所证知、现证、达到并安住的法；您所证知、现证、达到并安住的法，也就是喇嘛所证知、现证、达到并宣说的法。这样，喇嘛所证知的法您也知；您所知的法喇嘛也证知。这样，喇嘛过去什么样，您现在就是什么样；您现在什么样，喇嘛过去就是什么样。来吧，朋友，现在您来带领这个团体吧。’就这样，阿其韦沙那，伍达咖·喇嘛子虽然是我的梵行同道，却把我推上了师长的位置，并用极高的崇敬来尊崇我。那时，阿其韦沙那，我心里想：‘这个法并不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃，它只导向投生到非想非非想处。’于是，阿其韦沙那，我并没有对这个法满意，而是对它生起厌离，就离开了。

‘‘Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

373那时，阿其韦沙那，我作为探求善法、寻求无上寂静道迹的人，在摩羯陀国次第游行，来到了优楼毗罗的军镇。在那里，我看到一处令人愉悦的土地，一片清净的树林，有一条流淌的河流，水色清澈，河岸美好，令人欢喜，周围还有可供托钵的村落。那时，阿其韦沙那，我心里想：‘啊，这地方实在令人愉悦啊！树林清净，清澈的河水在流淌，河岸美好，令人欢喜，周围还有可供托钵的村落。对于一个有志于精勤修行的善男子来说，这地方真的足够适合精勤修行了。’于是，阿其韦沙那，我就坐了下来，心想‘这地方真是适合精勤修行。’

‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.

374阿其韦沙那，接着有三个从未听闻、不寻常的比喻出现在我心里。阿其韦沙那，就好像有一根湿木柴，带着液汁，被丢在水里。然后,有一个人拿着钻火棍过来，说：‘我要生火，我要让火焰显现。’阿其韦沙那，你怎么想呢？那个人用钻火棍去钻那根丢在水里、湿润带汁的木柴，能生出火、让火焰显现吗？”“不能，乔达摩尊者。”“为什么呢？”“因为，乔达摩尊者，那根木柴是湿的，带着液汁，而且还被丢在水里。那个人最终只会落得疲劳和苦恼罢了。”“正是这样，阿其韦沙那，凡是有一些沙门或婆罗门，身心都没有远离欲乐而住，他们内在的欲贪、欲爱、欲迷、欲渴、欲热，并没有被好好断除，没有被好好平息。这些沙门婆罗门尊者们，就算承受了那些由努力带来的，痛苦、剧烈、粗糙、刺骨的感受，他们也没有能力达到智、见与无上正觉。就算这些沙门婆罗门尊者们，没有承受那些由努力带来的，痛苦、剧烈、粗糙、刺骨的感受，他们也还是没有能力达到智、见与无上正觉。阿其韦沙那，这就是我心中出现的第一个比喻，它前所未闻、不同寻常。

‘‘Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ , uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

375阿其韦沙那，接着，又有第二个前所未闻、不寻常的比喻出现在我心里。阿其韦沙那，就好像有一根湿木柴，带着液汁，即使被放在干地上，远离了水。然后，有一个人拿着钻火棍过来，说：‘我要生火，我要让火焰显现。’阿其韦沙那，你怎么想呢？那个人用钻火棍去钻那根放在干地上、远离了水、湿润带汁的木柴，能生出火、让火焰显现吗？”“不能乔达摩尊者。”“为什么呢？”“因为，乔达摩尊者，那根木柴是湿的，带着液汁，就算它被放在干地上远离了水，也还是一样。那个人最终只会落得疲劳和苦恼罢了。”“正是这样，阿其韦沙那，凡是有一些沙门或婆罗门，他们的身体远离了欲乐而住，但是，他们内在的欲贪、欲爱、欲迷、欲渴、欲热，并没有被好好断除，没有被好好平息。这些沙门婆罗门尊者们，就算承受了那些由努力带来的痛苦、剧烈、粗糙、刺骨的感受，他们也没有能力达到智、见与无上正觉。就算这些沙门婆罗门尊者们，没有承受那些由努力带来的痛苦、剧烈、粗糙、刺骨的感受，他们也还是没有能力达到智、见与无上正觉。阿其韦沙那，这就是我心中出现的第二个比喻，它前所未闻、不同寻常。”

‘‘Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā’’.

376阿其韦沙那，接着，第三个以前从未听过的、不寻常的比喻在我心中浮现。阿其韦沙那，就像有一块干燥、枯朽的木头，被扔在远离水源的陆地上。然后有个人拿着上好的钻火棍走来，心想：‘我要生火，我要产生热。’阿其韦沙那，你怎么看？那个人拿着上好的钻火棍，去钻那块干燥、枯朽、远离水源扔在陆地上的木头，他能生起火来、产生热吗？”“能的，乔达摩尊者。”“为什么呢？”“乔达摩尊者，因为那是块干燥、枯朽的木头，而且它被扔在远离水源的陆地上。”“正是如此，阿其韦沙那。那些无论任何沙门或婆罗门，他们的身体和心都远离了感官欲乐，并且他们内在对感官欲乐的欲求、爱着、迷恋、渴望与炽热，已经被彻底舍断、彻底平息。这些沙门婆罗门贤者，即使他们经历了由自身造作而产生的、剧烈、粗重、尖锐的痛苦感受，他们也必定能导向智、导向见、导向无上正等正觉。即使这些沙门婆罗门贤者没有经历那些由自身造作而产生的痛苦感受，他们也必定能导向智、导向见、导向无上正等正觉。阿其韦沙那，这就是我心中浮现的第三个以前从未听过的不寻常比喻。阿其韦沙那，这三个以前从未听过的不寻常比喻在我心中浮现。

‘‘Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti . ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.’’

377阿其韦沙那，那时我这样想：‘我何不咬紧牙关、舌抵上腭，用心去压制、挤压、折磨心呢？’于是，阿其韦沙那，我便咬紧牙关、舌抵上腭，用心去压制、挤压、折磨心。阿其韦沙那，当我咬紧牙关、舌抵上腭，用心去压制、挤压、折磨心时，汗水从我的腋下流了出来。阿其韦沙那，就像有个大力士，抓住一个瘦弱的人的脑袋或肩膀，去压制他、挤压他、折磨他。同样地，阿其韦沙那，当我咬紧牙关、舌抵上腭，用心去压制、挤压、折磨心时，汗水从我的腋下流了出来。然而，阿其韦沙那，我那时生起了不懈怠的精进力，念已经建立而不忘失，只是我的身体因为被这种充满苦痛的奋斗所击打，而变得紧张、无法平静。即便如此，阿其韦沙那，像这样生起的痛苦感受，也没能占据我的心而持续存在。

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ dantebhi dantamādhāya , jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

378阿其韦沙那，那时我这样想：‘我何不修习那种憋住气的禅修呢？’于是，阿其韦沙那，我便止住了口和鼻的呼吸。阿其韦沙那，当我止住了口和鼻的呼吸时，风从耳孔里冲出来，发出了极大的声响。阿其韦沙那，就好像铁匠的风箱在鼓风时发出极大的声响一样。同样地，阿其韦沙那，当我止住了口和鼻的呼吸时，风从耳孔里冲出来，发出了极大的声响。然而，阿其韦沙那，我那时生起了不懈怠的精进力，念已经建立而不忘失。只是我的身体因为被这种充满苦痛的奋斗所击打，而变得紧张、无法平静。即便如此，阿其韦沙那，像这样生起的痛苦感受，也没能占据我的心而持续存在。

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

22阿其韦沙那，那时我这样想：‘我何不修习那种憋住气的禅修呢？’于是，阿其韦沙那，我便止住了口、鼻和耳的呼吸。阿其韦沙那，当我止住了口、鼻和耳的呼吸时，剧烈的风冲击着我的头顶。阿其韦沙那，就好像有个大力士，用一把尖锐的矛刺向我的头顶。同样地，阿其韦沙那，当我止住了口、鼻和耳的呼吸时，剧烈的风冲击着我的头顶。然而，阿其韦沙那，我那时生起了不懈怠的精进力，念已经建立而不忘失。只是我的身体因为被这种充满苦痛的奋斗所击打，而变得紧张、无法平静。即便如此，阿其韦沙那，像这样生起的痛苦感受，也没能占据我的心而持续存在。

23阿其韦沙那，那时我这样想：‘我何不修习那种憋住气的禅修呢？’于是，阿其韦沙那，我便止住了口、鼻和耳的呼吸。阿其韦沙那，当我止住了口、鼻和耳的呼吸时，头部生起了剧烈的头痛。阿其韦沙那，就好像有个大力士，用一根结实的皮带紧紧地勒住我的头。同样地，阿其韦沙那，当我止住了口、鼻和耳的呼吸时，头部生起了剧烈的头痛。然而，阿其韦沙那，我那时生起了不懈怠的精进力，念已经建立而不忘失。只是我的身体因为被这种充满苦痛的奋斗所击打，而变得紧张、无法平静。即便如此，阿其韦沙那，像这样生起的痛苦感受，也没能占据我的心而持续存在。

24阿其韦沙那，那时我这样想：‘我何不修习那种憋住气的禅修呢？’于是，阿其韦沙那，我便止住了口、鼻和耳的呼吸。阿其韦沙那，当我止住了口、鼻和耳的呼吸时，剧烈的风像是切割着我的腹部。阿其韦沙那，就好像一个熟练的屠夫或他的学徒，用一把锋利的牛刀切开牛的腹部。同样地，阿其韦沙那，当我止住了口、鼻和耳的呼吸时，剧烈的风像是切割着我的腹部。然而，阿其韦沙那，我那时生起了不懈怠的精进力，念已经建立而不忘失。只是我的身体因为被这种充满苦痛的奋斗所击打，而变得紧张、无法平静。即便如此，阿其韦沙那，像这样生起的痛苦感受，也没能占据我的心而持续存在。

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

25阿其韦沙那，那时我心想：‘不如我来修那种完全无呼吸的禅定吧。’于是，阿其韦沙那，我就把从口、从鼻、从耳的呼吸全部堵住。当我把口、鼻、耳的呼吸全都堵住时，身体里就生起极为猛烈的炽热。阿其韦沙那，就像两个大力士抓住一个瘦弱的人，分别揪住他的两只胳膊，把他按在炭火坑上烧灼、炙烤一样，当我把口、鼻、耳的呼吸全都堵住时，身体里生起的那种炽热就有那么猛烈。但我的精进力已经发动不退，念已经现前不失。只是我的身体被折腾得不堪，因为被那种痛苦的奋力所折磨，躁动不安。即使如此逼迫的痛苦感受生起，仍然无法占据我的心。那些天神看见我这副模样，有的说：‘沙门乔达摩已经死了。’有些天神说：‘沙门乔达摩还没死，不过正在死。’另一些天神说：‘沙门乔达摩既没死，也不是快死了，沙门乔达摩是阿拉汉——阿拉汉的威仪就是这个样子的。’

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti .

379阿其韦沙那，那时我心想：‘不如我来修完全的断食吧。’可是，阿其韦沙那，当时就有天神来见我，对我说：‘尊者，你可别修完全的断食啊。你要是真去修完全断食，我们就从你的毛孔里把天界的养分灌进你身体里去，让你靠着那个活命。’于是我就想：‘要是我这边声称完全绝食，那些天神又从毛孔里给我灌天界的养分，让我靠着那个活命，那我这不就成了妄语嘛。’所以，阿其韦沙那，我回绝了那些天神，对他们说：‘不必了。’

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma , tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ , tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.

380阿其韦沙那，那时我心想：‘不如我就吃那么一点点东西吧，每次只喝一小手掌的量，或许是绿豆汤，或许是扁豆汤，或许是豌豆汤，或许是鹰嘴豆汤。’于是，我就只吃那么一点点东西，每次只喝一小手掌的量，或许是绿豆汤，或许是扁豆汤，或许是豌豆汤，或许是鹰嘴豆汤。由于这种极度的少食，阿其韦沙那，我的身体变得极其枯瘦。我的四肢，就像枯藤的节或黑藤的节；我的臀部，简直就像骆驼的蹄印；我的脊椎，就像一串线珠一样凹凸起伏；我的肋骨，就像破旧仓库那些歪歪斜斜、快要散架的椽子；我眼眶里的眼珠，就像深井里的水光，深深地陷了下去，几乎看不见了；我的头皮，就像没熟的苦瓜被切开了，经风吹日晒后干瘪起皱，变得皱巴巴的。这一切,都是因为极度的少食。

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.

28阿其韦沙那，我想摸摸自己的肚皮，结果摸到的却是脊椎骨；我想摸摸脊椎骨，结果摸到的却是肚皮。因为极度的少食，我的肚皮已经和脊椎骨紧贴在一起了。要大便或小便的时候，我就会因为那极度的少食，就地直接扑倒。当我用手按摩四肢来安抚这身体的时候，因为极度的少食，那些烂了根部的汗毛就纷纷从身上脱落。人们看见我这副模样，有的就说：‘沙门乔达摩是黑的。’另一些人说：‘沙门乔达摩哪是黑的，他是紫褐色的。’还有一些人则说：‘沙门乔达摩既不是黑的，也不是紫褐色的，他是土狼色的。’就因为极度的少食，我那本来清净、明澈的肤色，已经毁坏到了那个地步。

‘‘So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo , napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

381阿其韦沙那，那时我心想：‘过去那些沙门和婆罗门，不管是谁，通过自己的努力所感受到的剧烈、锐利、粗涩、痛楚的感受，顶多也就是这样了，不可能有超过这个的。未来那些沙门和婆罗门，不管是谁，通过自己的努力所感受到的剧烈、锐利、粗涩、痛楚的感受，顶多也就是这样了，不可能有超过这个的。现在的沙门和婆罗门，不管是谁，通过自己的努力所感受到的剧烈、锐利、粗涩、痛楚的感受，顶多也就是这样了，不可能有超过这个的。然而，靠着这种粗涩的难行苦行，我并没有证得超越凡夫之法、足以成为圣者的知见上的特殊成就。会不会有另一条通向觉悟的路呢？’我接着就想起来了：‘我记得，有一回，在我父亲释迦族人的田边，我坐在清凉的阎浮树荫下，远离了各种欲乐，远离了不善法，有寻有伺，由远离而生起喜与乐，安住在初禅里。那会不会就是通向觉悟的路呢？’顺着这个记忆，我的心识这样确认了：‘这就是通向觉悟的路！’我又想：‘我为什么要害怕那种乐呢？那可是与欲乐无关、与不善法无关的乐啊。’我心里对自己说：‘我并不害怕那种乐，那种与欲乐无关、与不善法无关的乐。’

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

382阿其韦沙那，那时我心想：‘身体都枯瘦成这个样子了，想要证得那种乐实在不容易。不如我吃一些粗食，吃点米饭和奶酪吧。’于是，阿其韦沙那，我就吃了一些粗食，吃了米饭和奶酪。当时，有五位比丘在我身边侍奉，他们心里想着：‘沙门乔达摩要是证得了什么法，一定会告诉我们的。’可是，当我吃下那些粗食，吃了米饭和奶酪之后，那五位比丘就对我感到厌离，离开了我，说：‘沙门乔达摩变成奢侈之人了，他从精进修行中退堕了，他转回来追求奢侈了。’

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

383阿其韦沙那，我在吃了粗食、恢复体力之后，就远离感官欲乐、远离不善法，有寻、有伺，住入了由离而生、充满喜乐的初禅。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。随着寻和伺的平息，内心变得宁静，心念专一，我住入了无寻、无伺，由定而生、充满喜乐的第二禅。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。随着喜的消退，我安住于平静，保持正念、正知。我亲身体验了圣者们所称道的：'平静、正念、安住在乐中'的第三禅。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。舍断了乐，也舍断了苦，在之前的喜悦与忧恼都已灭去之后，我住入到不苦不乐、以平静和清明的正念为特征的第四禅。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。

‘‘So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

384阿其韦沙那，当我的心如此进入定境，变得清净、纯净，没有杂质，远离随烦恼，柔软、堪用、稳固、达到不动摇的状态时，我将心导向了宿命智。我回忆起自己许多种类的过去生，就像这样：一生……乃至……我带着具体的细节和特征，回忆起许多种类的过去生。阿其韦沙那，这就是我在那夜初分所证得的第一明。无明被摧毁，明生起了；黑暗被摧毁，光明生起了。这正是一位不放逸、精进努力、下定决心安住其中的修行者所应有的成就。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。

‘‘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, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

385阿其韦沙那，当我的心如此进入定境，变得清净、纯净，没有杂质，远离随烦恼，柔软、堪用、稳固、达到不动摇的状态时，我将心导向了对有情众生死亡与再生的智。我以清净的、超越凡人的天眼，看见有情众生正在死去、正在投生，有低劣的、有殊胜的，有美丽的、有丑陋的，有投生到善处的、有投生到恶处的，我依据他们各自的业行而了知他们……阿其韦沙那，这就是我在那夜中分所证得的第二明。无明被摧毁，明生起了；黑暗被摧毁，光明生起了。这正是一位不放逸、精进努力、下定决心安住其中的修行者所应有的成就。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。

‘‘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 hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato . Evarūpāpi kho me, aggivessana , uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

386阿其韦沙那，当我的心如此进入定境，变得清净、纯净，没有杂质，远离随烦恼，柔软、堪用、稳固、达到不动摇的状态时，我将心导向了对诸漏灭尽的智。我如实地了知：'这是苦'；我如实地了知：'这是苦的生起'；我如实地了知：'这是苦的灭尽'；我如实地了知：'这是导向苦灭尽的修行之路'。我如实地了知：'这些是漏'；我如实地了知：'这是漏的生起'；我如实地了知：'这是漏的灭尽'；我如实地了知：'这是导向漏灭尽的修行之路'。当我这样知、这样见的时候，我的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱的时候，产生了'已经解脱'的智。我证知：'生已耗尽，梵行已经建立，应做的已经做完，不会再有此种存在的状态了。'阿其韦沙那，这就是我在那夜后分所证得的第三明。无明被摧毁，明生起了；黑暗被摧毁，光明生起了。这正是一位不放逸、精进努力、下定决心安住其中的修行者所应有的成就。阿其韦沙那，即使是这样生起的乐受，也没能占据我的心而停留。

‘‘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, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

387阿其韦沙那，我确实记得，我曾在数百人的大众中说法。当时，每个人可能都会这么想：'沙门乔达摩正是在针对我而说法。'但是，阿其韦沙那，不应该这样看。如来对他人说法，只是为了让他们理解而已。阿其韦沙那，在每一次这样的开示结束时，我都会把心在内心安立、稳固、专一、入定于之前所说的那个定相上，并以此状态，恒常地安住其中。

‘‘Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’’ti.

36'尊贵的乔达摩，这确实是值得信赖的，正如一位阿拉汉、正自觉者所应有的那样。然而，尊贵的乔达摩，您记得白天睡过觉吗？''阿其韦沙那，我记得在炎夏的最后一个月，在托钵乞食、用完餐后，我会把桑喀帝叠成四层铺好，然后保持着正念正知，向右侧躺下入睡。''乔达摩老师，有些沙门和婆罗门把这种状态说成是住在愚痴的状态里。''阿其韦沙那，不能仅仅凭这一点，就说一个人是愚痴的，还是不愚痴的。不过，阿其韦沙那，什么是愚痴，什么是不愚痴，你认真听，好好思惟，我现在为你解说。''好的，老师。'萨遮迦回答世尊。世尊这样说道：

‘‘Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā’’ti? ‘‘Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti. ‘‘Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī’’ti ? ‘‘Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

388阿其韦沙那，任何人如果那些有杂染、导致再生、伴随痛苦、带来苦报、导向未来生老病死的诸漏还未断除，我就称他为'迷惘者'。阿其韦沙那，因为诸漏未断，所以是迷惘者。阿其韦沙那，任何人如果那些有杂染、导致再生、伴随痛苦、带来苦报、导向未来生老病死的诸漏已经断除，我就称他为'不迷惘者'。阿其韦沙那，因为诸漏已断，所以是不迷惘者。

‘‘Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

38阿其韦沙那，如来的那些有杂染、导致再生、伴随痛苦、带来苦报、导向未来生老病死的诸漏，确已断除，根已斩断，如同截断顶部的棕榈树，让它们彻底不存在了，未来不再生起。阿其韦沙那，就像一棵被截断顶部的棕榈树，不可能再生长一样；阿其韦沙那，如来的那些有杂染、导致再生、伴随痛苦、带来苦报、导向未来生老病死的诸漏，确已断除，根已斩断，如同截断顶部的棕榈树，让它们彻底不存在了，未来不再生起。

‘‘Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā . Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti.

389听到这番话，尼乾陀子萨遮迦对世尊这样说：“不可思议啊，乔达摩大师！真是稀有啊，乔达摩大师！当您乔达摩大师这样被再三诘难、被用尖锐的言辞攻击时，您的肤色反而更加润泽，面容变得明净，这正是应供、正自觉者该有的样子。我记得，乔达摩大师，我曾主动找富兰那迦叶辩论。当他被我主动挑起辩论时，却东拉西扯、转移话题、岔开话头，甚至露出了愤怒、怨恨和不满。然而，当您乔达摩大师这样被再三诘难、被用尖锐的言辞攻击时，您的肤色反而更加润泽，面容变得明净，这正是应供、正自觉者该有的样子。我记得，乔达摩大师，我曾主动找末伽梨瞿舍利辩论……（中略）……找阿耆多翅舍钦婆罗……找波拘陀迦旃延……找散若耶毗罗梨子……找尼乾陀若提子辩论。当他被我主动挑起辩论时，却东拉西扯、转移话题、岔开话头，甚至露出了愤怒、怨恨和不满。然而，当您乔达摩大师这样被再三诘难、被用尖锐的言辞攻击时，您的肤色反而更加润泽，面容变得明净，这正是应供、正自觉者该有的样子。好了，乔达摩大师，我们现在要告辞了。我们很忙碌，还有很多事要做。”“阿其韦沙那，现在你可以按你认为合适的时间出发了。”

Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā . Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, aggivessana, kālaṃ maññasī’’ti.

40于是，尼乾陀子萨遮迦对世尊的教说随喜赞叹，然后从座位上站起来离去了。

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

41大萨吒咖经完第六

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.