MN 5 · 无垢经
57如是我闻：有一次，世尊住在舍卫城祇树给孤独园。那时，具寿舍利弗对比丘们说：“贤友们，比丘们。”“贤友。”那些比丘回应具寿舍利弗。具寿舍利弗这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
2“贤友们，世间存在、能找到四种人。哪四种？贤友，在此有一种人，自身有垢秽，却不如实了知‘我内心有垢秽’。贤友，在此另有一种人，自身有垢秽，且如实了知‘我内心有垢秽’。贤友，在此有一种人，自身无垢秽，却不如实了知‘我内心无垢秽’。贤友，在此另有一种人，自身无垢秽，且如实了知‘我内心无垢秽’。贤友，其中，那种自身有垢秽却不如实了知‘我内心有垢秽’的人，在这两种同样有垢秽的人当中，被称为下劣之人。贤友，其中，那种自身有垢秽且如实了知‘我内心有垢秽’的人，在这两种同样有垢秽的人当中，被称为最上之人。贤友，其中，那种自身无垢秽却不如实了知‘我内心无垢秽’的人，在这两种同样无垢秽的人当中，被称为下劣之人。贤友，其中，那种自身无垢秽且如实了知‘我内心无垢秽’的人，在这两种同样无垢秽的人当中，被称为最上之人。”
‘‘Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati . Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī’’ti.
58当这样说的时候，具寿大目犍连对具寿舍利弗这样说：
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –
4“舍利弗贤友，到底是什么原因，什么条件，使得在这两种同样有垢秽的人当中，一个被称为下劣之人，一个被称为最上之人？舍利弗贤友，又是什么原因，什么条件，使得在这两种同样无垢秽的人当中，一个被称为下劣之人，一个被称为最上之人？”
‘‘Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti?
59“贤友，其中，那种自身有垢秽却不如实了知‘我内心有垢秽’的人，可以预期：他不会生起欲求，不会努力，不会发起精进以断除那垢秽；他将带着贪、带着嗔、带着痴、带着垢秽、带着被染污的心死去。贤友，就像一只从市场或工匠家带来的铜盘，被灰尘和污垢完全覆盖。它的主人既不去使用它，也不去清洁它，反而把它扔在灰尘堆里。贤友，这样那只铜盘过些时候难道不会变得更脏、积满污垢吗？”“是的，贤友。”“同样地，贤友，那种自身有垢秽却不如实了知‘我内心有垢秽’的人，可以预期：他不会生起欲求，不会努力，不会发起精进以断除那垢秽；他将带着贪、带着嗔、带着痴、带着垢秽、带着被染污的心死去。
‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ , rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.
6“贤友，其中，那种自身有垢秽且如实了知‘我内心有垢秽’的人，可以预期：他会生起欲求，会努力，会发起精进以断除那垢秽；他将不带贪、不带嗔、不带痴、无垢秽、带着未被染污的心死去。贤友，就像一只从市场或工匠家带来的铜盘，被灰尘和污垢完全覆盖。它的主人既使用它，也清洁它，并且不把它扔在灰尘堆里。贤友，这样那只铜盘过些时候难道不会变得更干净、更明亮吗？”“是的，贤友。”“同样地，贤友，那种自身有垢秽且如实了知‘我内心有垢秽’的人，可以预期：他会生起欲求，会努力，会发起精进以断除那垢秽；他将不带贪、不带嗔、不带痴、无垢秽、带着未被染污的心死去。”
‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
7贤友，那种实际上并无垢秽，却不如实了知自己‘内心没有垢秽’的人，可以预料，他会去注意那些令人愉悦的相；由于注意那些令人愉悦的相，贪欲就会扰乱他的心。他将带着贪欲、嗔恨、愚痴、垢秽和一颗被染污的心而命终。贤友，就好比一个从市场或铁匠铺买来的铜盘，原本是清净光洁的。如果它的主人既不用它，也不去清洁它，反而把它扔在满是灰尘的路上。贤友，这样的话，那个铜盘岂不是随着时间的推移会变得更脏、更积尘垢吗？”“是的，贤友。”“正是如此，贤友，那种实际上并无垢秽，却不如实了知自己‘内心没有垢秽’的人，可以预料，他会去注意那些令人愉悦的相；由于注意那些令人愉悦的相，贪欲就会扰乱他的心。他将带着贪欲、嗔恨、愚痴、垢秽和一颗被染污的心而命终。
‘‘Tatrāvuso , yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.
8贤友，那种实际上并无垢秽，且能如实了知自己‘内心没有垢秽’的人，可以预料，他不会去注意那些令人愉悦的相；由于不去注意那些令人愉悦的相，贪欲就不会扰乱他的心。他将不带贪欲、不带嗔恨、不带愚痴、没有垢秽，以一颗未被染污的心而命终。贤友，就好比一个从市场或铁匠铺买来的铜盘，原本是清净光洁的。如果它的主人经常使用它，也经常清洁它，并且不会把它扔在满是灰尘的路上。贤友，这样的话，那个铜盘岂不是随着时间的推移会变得更清净、更光洁吗？”“是的，贤友。”“正是如此，贤友，那种实际上并无垢秽，且能如实了知自己‘内心没有垢秽’的人，可以预料，他不会去注意那些令人愉悦的相；由于不去注意那些令人愉悦的相，贪欲就不会扰乱他的心。他将不带贪欲、不带嗔恨、不带愚痴、没有垢秽，以一颗未被染污的心而命终。
‘‘Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
9“目犍连贤友，这就是原因，这就是缘由：在同样都有垢秽的两种人中，一种被说成是下劣之人，另一种被说成是最上之人。目犍连贤友，而这又是原因，是缘由：在同样都无垢秽的两种人中，一种被说成是下劣之人，另一种被说成是最上之人。”
‘‘Ayaṃ kho, āvuso moggallāna , hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti.
60“贤友，常被提及的‘垢秽，垢秽’，究竟是什么同义语，被称作‘垢秽’呢？”“贤友，那些恶的、不善的欲求之诸行的同义语，就被称为‘垢秽’。”
‘‘Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇa’’nti? ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.
11“贤友，这样的情况是存在的：在此，可能有某位比丘生起这样的欲求——‘假如我犯了戒，但愿比丘们不要知道我犯了戒。’然而，贤友，这样的情况也是存在的：那些比丘可能恰巧就知道‘他犯了戒’。于是，他因为‘比丘们知道我犯了戒’这件事而生气、不快。贤友，这生气与不快，两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
12“贤友，这样的情况是存在的：在此，可能有某位比丘生起这样的欲求——‘假如我犯了戒，但愿比丘们在私下里指责我，而不是在大众之中。’然而，贤友，这样的情况也是存在的：那些比丘可能恰巧就在大众之中指责他，而不是在私下里。于是，他因为‘比丘们在大众之中指责我，而不是在私下里’这件事而生气、不快。贤友，这生气与不快，两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
13贤友，这确实有可能发生：这里某位比丘心中会生起这样的欲求——‘啊，但愿只有我能为来到寺院的比丘尼们说法……为来到寺院的优婆塞们说法……为来到寺院的优婆夷们说法，而其他比丘不能为来到寺院的优婆夷们说法。’贤友，这确实有可能发生：其他比丘为来到寺院的优婆夷们说法了，而那位比丘没有为来到寺院的优婆夷们说法。于是他这样想：‘其他比丘在为来到寺院的优婆夷们说法，我没有在为来到寺院的优婆夷们说法。’因此，他生了气，不高兴。贤友，无论是生气还是不开心，这两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
14贤友，这确实有可能发生：这里某位比丘心中会生起这样的欲求——‘啊，但愿只有我受到比丘们的恭敬、尊重、礼敬、供养，而其他比丘不受到比丘们的恭敬、尊重、礼敬、供养。’贤友，这确实有可能发生：其他比丘受到比丘们的恭敬、尊重、礼敬、供养了，而那位比丘没有受到比丘们的恭敬、尊重、礼敬、供养。于是他这样想：‘其他比丘受到比丘们的恭敬、尊重、礼敬、供养，我没有受到比丘们的恭敬、尊重、礼敬、供养。’因此，他生了气，不高兴。贤友，无论是生气还是不开心，这两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti , na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
15贤友，这确实有可能发生：这里某位比丘心中会生起这样的欲求——‘啊，但愿只有我受到比丘尼们……优婆塞们……优婆夷们的恭敬、尊重、礼敬、供养，而其他比丘不受到优婆夷们的恭敬、尊重、礼敬、供养。’贤友，这确实有可能发生：其他比丘受到优婆夷们的恭敬、尊重、礼敬、供养了，而那位比丘没有受到优婆夷们的恭敬、尊重、礼敬、供养。于是他这样想：‘其他比丘受到优婆夷们的恭敬、尊重、礼敬、供养，我没有受到优婆夷们的恭敬、尊重、礼敬、供养。’因此，他生了气，不高兴。贤友，无论是生气还是不开心，这两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
16贤友，这确实有可能发生：这里某位比丘心中会生起这样的欲求——‘啊，但愿只有我得到殊胜的袈裟，而其他比丘得不到殊胜的袈裟。’贤友，这确实有可能发生：其他比丘得到了殊胜的袈裟，而那位比丘没有得到殊胜的袈裟。于是他这样想：‘其他比丘得到了殊胜的袈裟，我没有得到殊胜的袈裟。’因此，他生了气，不高兴。贤友，无论是生气还是不开心，这两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
17贤友，这确实有可能发生：这里某位比丘心中会生起这样的欲求——‘啊，但愿只有我得到殊胜的钵食……殊胜的住所……殊胜的医药和治病资具，而其他比丘得不到殊胜的医药和治病资具。’贤友，这确实有可能发生：其他比丘得到了殊胜的医药和治病资具，而那位比丘没有得到殊胜的医药和治病资具。于是他这样想：‘其他比丘得到了殊胜的医药和治病资具，我没有得到殊胜的医药和治病资具。’因此，他生了气，不高兴。贤友，无论是生气还是不开心，这两者都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
18贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，要是我犯了戒，由一位有资格的人来呵责我，而不是一个没资格的人。’可是，贤友，情况完全可能是由一个没资格的人来呵责他，而不是有资格的人。于是他想：‘是一个没资格的人在呵责我，不是有资格的人。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
19贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，但愿导师反复请问我之后，再为比丘们说法；而不是反复请问另一位比丘之后，再为比丘们说法。’可是，贤友，情况完全可能是导师反复请问另一位比丘之后，再为比丘们说法；而不是反复请问那位比丘之后，再为比丘们说法。于是他想：‘导师反复请问另一位比丘之后，再为比丘们说法；而不是反复请问我之后，再为比丘们说法。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
20贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，但愿比丘们簇拥着我、簇拥着我进入村子去托钵，而不是簇拥着另一位比丘、簇拥着另一位比丘进入村子去托钵。’可是，贤友，情况完全可能是比丘们簇拥着另一位比丘进入村子去托钵，而不是簇拥着那位比丘。于是他想：‘比丘们簇拥着另一位比丘进入村子去托钵，而不是簇拥着我。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
21贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，但愿在食堂里是我得到最好的座位、最好的水、最好的食物，而不是另一位比丘得到最好的座位、最好的水、最好的食物。’可是，贤友，情况完全可能是另一位比丘得到了最好的座位、最好的水、最好的食物，而那位比丘没有得到。于是他想：‘另一位比丘得到了最好的座位、最好的水、最好的食物，我没有得到。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
22贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，但愿在食堂里用完餐后，由我来做随喜，而不是另一位比丘来做随喜。’可是，贤友，情况完全可能是另一位比丘在食堂里用完餐后做随喜，而那位比丘没有做随喜。于是他想：‘是另一位比丘在食堂里用完餐后做随喜，不是我做随喜。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
23贤友，这是有可能的：在此，某位比丘心中会生起这样的欲求——‘啊，但愿是由我来为来到寺院的比丘们说法，而不是另一位比丘为来到寺院的比丘们说法。’可是，贤友，情况完全可能是另一位比丘为来到寺院的比丘们说法，而那位比丘没有说法。于是他想：‘是另一位比丘在为来到寺院的比丘们说法，不是我在说法。’——因此，他变得愤怒、不满意。贤友，无论是愤怒还是不满，这两样都是垢秽。
‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.
24贤友，‘垢秽’这个词，正是对这些恶、不善的欲求之诸行的称呼。
‘‘Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.
61贤友，无论哪位比丘，这些恶、不善的欲求之诸行还未断除，既被见到也被听闻——那么，即使他是住林野者、住边远坐卧处者、托钵乞食者、次第乞食者、穿粪扫衣者、穿粗劣衣者，他的同梵行者们也不会恭敬他、尊重他、敬重他、供养他。这是为什么呢？因为那位尊者的这些恶、不善的欲求之诸行还未断除，既被见到也被听闻。贤友，就好比一只从市场或铁匠家带来的铜盘，干净明亮。它的主人将死蛇、死狗或死人的尸体放进去，用另一只铜盘盖好，然后走进市场。人们看见后会说：'喂，这东西怎么像宝贝似的被捧来捧去？'有人会把它拿起来，打开盖子看。一看之下，心里立刻生起厌恶、生起排斥、生起作呕之感；饥饿的人都不想吃了，更别说已经吃饱的人。贤友，同样地，无论哪位比丘，这些恶、不善的欲求之诸行还未断除，既被见到也被听闻——那么，即使他是住林野者、住边远坐卧处者、托钵乞食者、次第乞食者、穿粪扫衣者、穿粗劣衣者，他的同梵行者们也不会恭敬他、尊重他、敬重他、供养他。这是为什么呢？因为那位尊者的这些恶、不善的欲求之诸行还未断除，既被见到也被听闻。
‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
62贤友，无论哪位比丘，这些恶、不善的欲求之诸行已经断除，既被见到也被听闻——那么，即使他是住村落附近者、接受邀请者、穿在家人所施衣者，他的同梵行者们也会恭敬他、尊重他、敬重他、供养他。这是为什么呢？因为那位尊者的这些恶、不善的欲求之诸行已经断除，既被见到也被听闻。贤友，就好比一只从市场或铁匠家带来的铜盘，干净明亮。它的主人将去了黑粒的粳米饭、各种菜、各种佐料放进去，用另一只铜盘盖好，然后走进市场。人们看见后会说：'喂，这东西怎么像宝贝似的被捧来捧去？'有人会把它拿起来，打开盖子看。一看之下，心里立刻生起欢喜、生起不排斥、生起不作呕之感；吃饱的人还想吃，更别说饥饿的人。贤友，同样地，无论哪位比丘，这些恶、不善的欲求之诸行已经断除，既被见到也被听闻——那么，即使他是住村落附近者、接受邀请者、穿在家人所施衣者，他的同梵行者们也会恭敬他、尊重他、敬重他、供养他。这是为什么呢？因为那位尊者的这些恶、不善的欲求之诸行已经断除，既被见到也被听闻。”
‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu ? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti . Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā’’ti.
63听了这话，大目犍连尊者对舍利弗尊者这样说：“贤友舍利弗，我想到一个譬喻。”“请说吧，贤友目犍连。”“贤友，有一次，我住在王舍城的山围城。那时，贤友，我在午前穿好下衣，拿着钵和衣，进入王舍城乞食。那时候，车匠之子三密帝正在削切轮辋。邪命者般度之子，那旧车匠之子，就在旁边站着。贤友，那时，邪命者般度之子——那位旧车匠之子，心里生起了这样的念头：‘啊，愿这车匠之子三密帝，能把这条轮辋的这处弯曲、这处不平、这处缺陷都削掉，这样这条轮辋就能去除弯曲、去除不平、去除缺陷，变得纯净，安住于精髓之处。’贤友，邪命者般度之子——那位旧车匠之子心里怎么想，车匠之子三密帝就怎么把那条轮辋的那处弯曲、那处不平、那处缺陷削掉。于是，贤友，邪命者般度之子——那位旧车匠之子，心中欢喜，发出了欢喜之语：‘他好像是用心在知道心之后来削切的啊！’
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘upamā maṃ, āvuso sāriputta, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, āvuso moggallānā’’ti. ‘‘Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti . Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.
28“贤友，同样地，那些人——没有信、为了生计而非因信从在家而出家为非家者，他们狡诈、虚伪、欺诳、掉举、傲慢、轻浮、多言、杂话、不守护根门、饮食不知量、不勤修觉醒、对沙门义无所顾念、对戒学不深怀尊重、多积蓄、懈怠、以沉沦堕落为先导、舍弃远离之担、懈怠、精进不足、失念、不正知、不得定、散乱心、劣慧、愚钝。对于这些人，舍利弗尊者用这个法门，好像是用心知道心之后来削切的。
‘‘Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.
29“贤友，而那些善男子——因信从在家而出家为非家者，他们不狡诈、不虚伪、不欺诳、不掉举、不傲慢、不轻浮、不多言、不杂话、守护根门、饮食知量、勤修觉醒、于沙门义有所顾念、于戒学深怀尊重、不多积蓄、不懈怠、舍弃沉沦堕落之担、以远离为先导、精进努力、心意坚决、念住现前、正知、得定、心专一、具慧、不愚钝。这些人听了舍利弗尊者的这个法门，好像是饮用了它，好像是品尝了它，用言语和心意说：‘善哉！尊者把同梵行者从不善中拉起，安立于善之中。’贤友，就像一个年轻男女，正值青春，喜好装饰，洗过了头，得到优波罗花鬘、或夏生花鬘、或阿提穆陀花鬘，用双手接过来，戴在头顶最上之处。贤友，同样地，那些善男子——因信从在家而出家为非家者，他们不狡诈、不虚伪、不欺诳、不掉举、不傲慢、不轻浮、不多言、不杂话、守护根门、饮食知量、勤修觉醒、于沙门义有所顾念、于戒学深怀尊重、不多积蓄、不懈怠、舍弃沉沦堕落之担、以远离为先导、精进努力、心意坚决、念住现前、正知、得定、心专一、具慧、不愚钝。这些人听了舍利弗尊者的这个法门，好像是饮用了它，好像是品尝了它，用言语和心意说：‘善哉！尊者把同梵行者从不善中拉起，安立于善之中。’”就这样，这两位大龙象互相随喜了对方的善说。
‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū’’ti.
30无垢经完 第五
Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.