MN 39 · 大阿萨普拉经
415如是我闻：有一次，世尊住在盎嘎国一个名叫阿萨普拉的城镇里。在那里，世尊对诸比丘说：“诸位比丘。”那些比丘回应世尊：“尊者。”世尊这样说道：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“诸位比丘，世间的人们把你们认作是‘沙门’。而你们在被问到‘你们是什么人’时，也承认说‘我们是沙门’。诸位比丘，既然你们有了这样的称号，有了这样的自认，你们就应当这样修学：‘对于那些能使人成为沙门、能使人成为婆罗门的法，我们要完全受持遵行。这样，我们的这个称号才会真实，这个自认才会符合实际。而且，对于那些我们受用其衣、食、住、药等资生用品的信众来说，他们所作的供养在我们身上才会有大果报、大利益；而我们的出家也不会是空虚的，将会是有结果的、有成效的。’诸位比丘，你们应当这样来修学。
‘‘Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
416“那么，诸位比丘，哪些是能使人成为沙门、能使人成为婆罗门的法呢？‘我们将具备惭与愧’，诸位比丘，你们应当这样修学。可是，诸位比丘，你们心里或许会这样想：‘我们已经具备了惭与愧，这样就够了，该做的已经做完了，沙门的目标已经达到了，再没有什么需要我们更进一步去做的了。’然后，你们就仅仅以此为满足了。诸位比丘，我要告诉你们，我要提醒你们：当你们立志于沙门的目标时，不要在还有更进一步应做之事的情况下，就丢失了沙门的目标。
‘‘Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā , alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave , paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
417“那么，诸位比丘，还有什么更进一步应做的呢？‘我们的身行将会是清净的，坦荡的，敞亮的，没有瑕疵的，同时也是有所克制的。而且，我们不会因为这种身行清净而抬高自己，也不会贬低他人。’你们应当这样修学。可是，诸位比丘，你们心里或许会这样想：‘我们已经具备了惭与愧，我们的身行也清净了；这样就够了，该做的已经做完了，沙门的目标已经达到了，再没有什么需要我们更进一步去做的了。’然后，你们就仅仅以此为满足了。诸位比丘，我要告诉你们，我要提醒你们：当你们立志于沙门的目标时，不要在还有更进一步应做之事的情况下，就丢失了沙门的目标。
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
418“那么，诸位比丘，还有什么更进一步应做的呢？‘我们的语行将会是清净的，坦荡的，敞亮的，没有瑕疵的，同时也是有所克制的。而且，我们不会因为这种语行清净而抬高自己，也不会贬低他人。’你们应当这样修学。可是，诸位比丘，你们心里或许会这样想：‘我们已经具备了惭与愧，我们的身行清净了，语行也清净了；这样就够了，该做的已经做完了，沙门的目标已经达到了，再没有什么需要我们更进一步去做的了。’然后，你们就仅仅以此为满足了。诸位比丘，我要告诉你们，我要提醒你们：当你们立志于沙门的目标时，不要在还有更进一步应做之事的情况下，就丢失了沙门的目标。
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo , bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
419“那么，诸位比丘，还有什么更进一步应做的呢？‘我们的意行将会是清净的，坦荡的，敞亮的，没有瑕疵的，同时也是有所克制的。而且，我们不会因为这种意行清净而抬高自己，也不会贬低他人。’你们应当这样修学。可是，诸位比丘，你们心里或许会这样想：‘我们已经具备了惭与愧，我们的身行清净了，语行清净了，意行也清净了；这样就够了，该做的已经做完了，沙门的目标已经达到了，再没有什么需要我们更进一步去做的了。’然后，你们就仅仅以此为满足了。诸位比丘，我要告诉你们，我要提醒你们：当你们立志于沙门的目标时，不要在还有更进一步应做之事的情况下，就丢失了沙门的目标。
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
420各位比丘，更进一步要做什么呢？‘我们的活命将是清净的、公开的、敞亮的、没有漏洞的、自我约束的。而且，我们不会因为这种清净的活命而抬高自己，也不会贬低别人。’——比丘们，你们应当这样来学。不过，比丘们，你们心里或许会这么想：‘我们具备了惭与愧，我们的身行清净了，语行清净了，意行清净了，活命也清净了；就这些吧，已经够了，我们沙门的目标达到了，再没什么要做的了。’然后，你们就满足于此了。比丘们，我告诉你们，我提醒你们：当你们志在沙门的目标时，可别把这个目标给丢了——当还有更进一步该做的事情时。
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho , natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
421“各位比丘，更进一步要做什么呢？‘我们将成为守护根门的人。眼睛看到色相后，不去抓取它的整体特征，也不去抓取它的细节特征。因为，如果不防护眼根而住，那么贪婪、忧恼这类恶、不善的法就会不断地流漏进来。为了防护它，我们会去实践，会去保护眼根，会在眼根上修习防护。耳朵听到声音后……鼻子闻到气味后……舌头尝到味道后……身体触到触感后……意识认知到法后，不去抓取它的整体特征，也不去抓取它的细节特征。因为，如果不防护意根而住，那么贪婪、忧恼这类恶、不善的法就会不断地流漏进来。为了防护它，我们会去实践，会去保护意根，会在意根上修习防护。’——比丘们，你们应当这样来学。不过，比丘们，你们心里或许会这么想：‘我们具备了惭与愧，身行清净，语行清净，意行清净，活命清净，成了守护根门的人；就这些吧，已经够了，沙门的目标达到了，再没什么要做的了。’然后，你们就满足于此了。比丘们，我告诉你们，我提醒你们：当你们志在沙门的目标时，可别把这个目标给丢了——当还有更进一步该做的事情时。”
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
422“各位比丘，更进一步要做什么呢？‘我们将在饮食上懂分寸，如理省思后进食。不是为了玩乐，不是为了陶醉，不是为了好身段，不是为了装扮，仅仅是为了这个身体的存续、维持，为了止息饥饿带来的困扰，为了助成清净的修行。这样，我们就能消解旧的感受，不让新的感受生起，从而获得旅途的支撑、无过咎的状态以及安乐的住。’——比丘们，你们应当这样来学。不过，比丘们，你们心里或许会这么想：‘我们具备了惭与愧，身行清净，语行清净，意行清净，活命清净，成了守护根门的人，又在饮食上懂了分寸；就这些吧，已经够了，沙门的目标达到了，再没什么要做的了。’然后，你们就满足于此了。比丘们，我告诉你们，我提醒你们：当你们志在沙门的目标时，可别把这个目标给丢了——当还有更进一步该做的事情时。”
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
423“各位比丘，更进一步要做什么呢？‘我们将致力于觉醒。白天，通过经行和禅坐，从那些会障碍内心的法中净化自心。夜晚的初分，通过经行和禅坐，从那些会障碍内心的法中净化自心。夜晚的中分，如同狮子卧，右胁在下，将双脚叠放，保持正念、正知，心里系念着要起身的想。夜晚的后分，起来之后，通过经行和禅坐，从那些会障碍内心的法中净化自心。’——比丘们，你们应当这样来学。不过，比丘们，你们心里或许会这么想：‘我们具备了惭与愧，身行清净，语行清净，意行清净，活命清净，成了守护根门的人，在饮食上懂了分寸，又致力于觉醒；就这些吧，已经够了，沙门的目标达到了，再没什么要做的了。’然后，你们就满足于此了。比丘们，我告诉你们，我提醒你们：当你们志在沙门的目标时，可别把这个目标给丢了——当还有更进一步该做的事情时。”
‘‘Kiñca , bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
424“各位比丘，更进一步要做什么呢？‘我们将具备念与正知。向前走、向后退时，是清清楚楚、明明白白地在做；向前看、向旁看时，是清清楚楚、明明白白地在做；弯屈、伸展肢体时，是清清楚楚、明明白白地在做；穿衣、拿钵、持袈裟时，是清清楚楚、明明白白地在做；吃、喝、咀嚼、品尝时，是清清楚楚、明明白白地在做；大小便时，是清清楚楚、明明白白地在做；行走、站立、坐着、入睡、醒来、说话、沉默时，都清清楚楚、明明白白地在做。’——比丘们，你们应当这样来学。不过，比丘们，你们心里或许会这么想：‘我们具备了惭与愧，身行清净，语行清净，意行清净，活命清净，成了守护根门的人，在饮食上懂了分寸，致力于觉醒，又具备了念与正知；就这些吧，已经够了，沙门的目标达到了，再没什么要做的了。’然后，你们就满足于此了。比丘们，我告诉你们，我提醒你们：当你们志在沙门的目标时，可别把这个目标给丢了——当还有更进一步该做的事情时。”
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
425“各位比丘，更进一步要做什么呢？比丘们，在这里，一位比丘会去亲近一个僻静的住处——山林、树下、山丘、谷地、山洞、坟场、树丛、露地、草堆。他在饭后，从托钵乞食归来，盘腿坐下，将身体挺直，把正念安放在面前。他舍断对世间的贪欲，安住在没有贪欲的心中，从贪欲中净化自心；舍断嗔恚与恶意，安住在没有嗔恚的心中，悲悯一切有情的福祉，从嗔恚与恶意中净化自心；舍断昏沉与睡眠，安住在没有昏沉与睡眠的状态中，保持着光明的想，正念正知，从昏沉与睡眠中净化自心；舍断掉举与悔，安住于不躁动，内心平静，从掉举与悔中净化自心；舍断疑，安住于超越疑惑的状态，对于善法不再犹豫不决，从疑中净化自心。”
‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī , byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati , ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
426“比丘们，就像一个原本欠了债的人，拿钱去做了些生意。他的生意做得顺风顺水，不仅把以前那些老本债全还清了，手头还有余钱够养家糊口。他心里就会这么想：‘我以前是背了债去做生意的，结果生意成了。我把那些老债都还清了，现在还有余钱养家。’这么一想，他心里就生起欢喜，感到高兴。”
‘‘Seyyathāpi , bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ . So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
14“比丘们，又像一个人，正生着病，痛苦不堪，病得很重，吃什么东西都没胃口，身上一点力气都没有。可后来，他的病好了，胃口也恢复了，身上也有力气了。他心里就会这么想：‘我之前病得那么重，痛苦不堪，吃东西没胃口，身上一点劲都没有。现在我病好了，能吃下东西了，身上也有力气了。’这么一想，他心里就生起欢喜，感到高兴。”
‘‘Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
15“比丘们，又好比有一个人被关在监狱里。后来，他从监狱里出来了，平安无事，自由自在，而且财产也没受什么损失。他心里就会这么想：‘我以前是被关在牢里的，现在出来了，平安自由，财产也都没损失。’这么一想，他心里就生起欢喜，感到高兴。”
‘‘Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena , na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
16“比丘们，再好比一个人，是个奴隶，身不由己，听别人使唤，不能想去哪儿就去哪儿。可后来，他摆脱了奴隶的身份，成了自己的主人，不再受人控制，成了自由人，能随心所欲去任何地方了。他心里就会这么想：‘我以前是个奴隶，没自由，得听别人使唤，哪儿也去不了。现在我自由了，是自己的主人了，不再受人控制，能随心所欲去想去的地方了。’这么一想，他心里就生起欢喜，感到高兴。”
‘‘Seyyathāpi , bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
17“比丘们，又好比一个人，带着钱财和货物，走上一条穿过荒野险地的路。后来，他平安无事地走出了荒野，没有任何危险，钱财货物也毫无损失。他心里就会这么想：‘我之前带着钱财货物走那条荒野险路，现在我平安地走出来了，没遇上危险，钱财也都没损失。’这么一想，他心里就生起欢喜，感到高兴。”
‘‘Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya . So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
18“比丘们，同样地，一位比丘观察自己，当这五种盖还没被断除时，觉得自己就像那个欠债的人、那个生病的人、那个坐牢的人、那个为奴的人、那个走在荒野险路上的人一样。比丘们，而当这五种盖被断除后，他观察自己，就像那个无债一身轻的人、那个病愈健康的人、那个从牢里获释的人、那个翻身做主的自由人、那个抵达安稳之地的人一样。”
‘‘Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
427比丘们，他这样舍断这五种盖——这些心的垢秽、让智慧变弱的东西后，就彻底远离感官欲望，远离不善法，进入并安住于有寻、有伺，由远离而生的喜与乐的初禅。他用由远离而生的喜与乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被由远离而生的喜与乐所触及。比丘们，就好像一个熟练的沐浴师或他的学徒，在铜盆里撒下沐浴粉后，一边不断洒水一边揉合。这个沐浴粉团被水分完全渗透、浸透，内外都饱含水分，却不会滴落。比丘们，同样地，一位比丘用由远离而生的喜与乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被由远离而生的喜与乐所触及。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
428比丘们，再者，一位比丘，随着寻和伺的平息，内心变得宁静、专一，进入并安住于无寻、无伺，由定而生的喜与乐的第二禅。他用由定而生的喜与乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被由定而生的喜与乐所触及。比丘们，就好像一个有着地下水泉涌出的湖，这个湖没有东边的入水口，没有西边的入水口，没有北边的入水口，没有南边的入水口，而且天也不会适时地降下大雨。然而，从那个湖的底部，有清凉的水流涌出，用清凉的水，浸润、流遍、充满、弥漫整个湖，让这整个湖的每一个角落，没有一处不被清凉的水所触及。比丘们，同样地，一位比丘用由定而生的喜与乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被由定而生的喜与乐所触及。
‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
429比丘们，再者，一位比丘，随着喜的消退，安住于平静，有念、有正知，并且以身感受快乐，进入并安住于这被圣者们描述为“平静、具念、安住于快乐者”的第三禅。他用无喜的快乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被无喜的快乐所触及。比丘们，就好像在一个长满青莲花、红莲花或白莲花的池子里，有一些青莲花、红莲花或白莲花，它们生长在水中，在水中长大，一直浸在水面之下，从顶尖到根端，都被清凉的水浸润、流遍、充满、弥漫，这所有青莲花、红莲花或白莲花的每一个角落，没有一处不被清凉的水所触及。比丘们，同样地，一位比丘用无喜的快乐，浸润、流遍、充满、弥漫这个身体，让这整个身体的每一个角落，没有一处不被无喜的快乐所触及。
‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
430比丘们，再者，一位比丘，随着快乐的断除和痛苦的断除，以及在之前就已经消失的喜悦和忧伤，进入并安住于不苦不乐、具有因平静而清净的念的第四禅。他以纯净、皎洁的心遍满整个身体而坐，让这整个身体的每一个角落，没有一处不被纯净、皎洁的心所触及。比丘们，就好像一个人，用一块白色的布从头到脚把自己裹起来坐着，他整个身体的每一个角落，没有一处不被白色的布所覆盖。比丘们，同样地，一位比丘以纯净、皎洁的心遍满整个身体而坐，让这整个身体的每一个角落，没有一处不被纯净、皎洁的心所触及。
‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti , nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
431当他的心这样得定、清净、明净、无瑕、远离随烦恼、柔软、适业、稳固、达到不动摇时，他把心导向漏尽智。他如实地了知：'这是苦'；如实地了知：'这是苦的集起'；如实地了知：'这是苦的息灭'；如实地了知：'这是通向苦息灭的道路'。他如实地了知：'这些是漏'；如实地了知：'这是漏的集起'；如实地了知：'这是漏的息灭'；如实地了知：'这是通向漏息灭的道路'。当他这样知、这样见时，心从欲漏中解脱出来，心从有漏中解脱出来，心从无明漏中解脱出来。在解脱时，生起'已经解脱了'的智——他了知：'生已灭尽，梵行已立，应做的已做，不再有来世的状态了。'
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
432当他的心这样进入定境，变得清净、皎洁、无垢、远离随烦恼、柔软、适合作业、稳固、达到不动摇的状态时，他引导心转向过去世随念的智慧。他回忆起自己种种的过去世，也就是：一生、两生……像这样，他能回忆起许多过去世的具体情形和细节。比丘们，就好像一个人，从自己的村子去到另一个村子，再从那个村子去到别的村子，然后他又从那个村子返回自己的村子。他心里会这样想：“我从自己的村子去了那个村子，在那里我曾这样站着、这样坐着、这样说话、这样沉默；我又从那个村子去了另一个村子，在那里我也曾这样站着、这样坐着、这样说话、这样沉默；我就是这样从那个村子回到了自己的村子。”比丘们，同样地，一位比丘回忆起自己种种的过去世……像这样，他能回忆起许多过去世的具体情形和细节。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ , tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
433当他的心这样进入定境，变得清净、皎洁、无垢、远离随烦恼、柔软、适合作业、稳固、达到不动摇的状态时，他引导心转向众生死亡与再生的智慧。他以清净、超越凡人的天眼，看见众生正在死亡、正在再生，有低劣的、有高尚的，有美丽的、有丑陋的，有去到善趣的、有去到恶趣的，他了知众生都是依照他们自己的业力而流转……比丘们，就好像有两间大门相对的房屋，一个视力正常的人站在中间，可以看见人们正在进入房屋，或者正在离开房屋，或者在房屋之间来回走动、往来徘徊。比丘们，同样地，一位比丘以清净、超越凡人的天眼，看见众生正在死亡、正在再生，有低劣的、有高尚的，有美丽的、有丑陋的，有去到善趣的、有去到恶趣的，他了知众生都是依照他们自己的业力而流转……
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti…pe… seyyathāpi, bhikkhave, dve agārā sadvārā . Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi . Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti…pe….
26比丘们，就像在山脚下有一个湖，清澈、明净、不浑浊。一个视力完好的人站在岸边，能看到那些蚌壳、卵石、碎石，以及游动和静止的鱼群。他会这样觉知：'这个湖清澈、明净、不浑浊。在这里有这些蚌壳、卵石、碎石，还有那些游动和静止的鱼群。'比丘们，同样地，比丘如实地了知：'这是苦'……（中略）……他了知：'不再有来世的状态了。'
‘‘Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti . Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti.
434比丘们，这位比丘被称为'沙门'、也被称为'婆罗门'、也被称为'沐浴者'、也被称为'通吠陀者'、也被称为'多闻者'、也被称为'圣者'、也被称为'阿拉汉'。比丘们，比丘怎样是沙门呢？对于那些邪恶不善之法——染污的、导致再生的、带来苦患的、招感苦果的、将来引发生老死的——他都已经平息了。比丘们，这样，比丘就是沙门。
‘‘Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā , āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.
28比丘们，比丘怎样是婆罗门呢？对于那些邪恶不善之法——染污的、导致再生的、带来苦患的、招感苦果的、将来引发生老死的——他都已经排除了。比丘们，这样，比丘就是婆罗门。
‘‘Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā , saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.
29比丘们，比丘怎样是沐浴者呢？对于那些邪恶不善之法——染污的、导致再生的、带来苦患的、招感苦果的、将来引发生老死的——他都已经洗净了。比丘们，这样，比丘就是沐浴者。
‘‘Kathañca, bhikkhave, bhikkhu nhātako hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.
30比丘们，比丘怎样是通吠陀者呢？对于那些邪恶不善之法——染污的、导致再生的、带来苦患的、招感苦果的、将来引发生老死的——他都已经了知了。比丘们，这样，比丘就是通吠陀者。
‘‘Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.
31“比丘们，什么样的情况下，一位比丘是‘通吠陀者’呢？他的那些恶不善法——那些污染的、导致再生的、伴有怖畏的、感召苦果的、导向未来生老死的——已经被彻底排除了。比丘们，正是这样，一位比丘才成为‘通吠陀者’。
‘‘Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.
32“比丘们，什么样的情况下，一位比丘是‘圣者’呢？他的那些恶不善法——那些污染的、导致再生的、伴有怖畏的、感召苦果的、导向未来生老死的——已经被远离了。比丘们，正是这样，一位比丘才成为‘圣者’。
‘‘Kathañca, bhikkhave, bhikkhu ariyo hoti ? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.
33“比丘们，什么样的情况下，一位比丘是‘阿拉汉’呢？他的那些恶不善法——那些污染的、导致再生的、伴有怖畏的、感召苦果的、导向未来生老死的——已经完全被远离了。比丘们，正是这样，一位比丘才成为‘阿拉汉’。”
‘‘Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti.
34世尊说了这些。那些比丘们对世尊所说的话，满心欢喜地信受奉行。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
35大阿萨普拉经完 第九
Mahāassapurasuttaṃ niṭṭhitaṃ navamaṃ.