MN 51 · 干德拉咖经
1如是我闻：有一次，世尊与一个庞大的比丘僧团一起，住在瞻波城的象鼻池畔。那时，象夫之子培索和游方者干德拉咖一起前往世尊那里。到了之后，象夫之子培索礼敬世尊，然后坐在一旁。而游方者干德拉咖则与世尊互相问候，说了亲切、令人铭记的话语后，就站在一旁。站在一旁的游方者干德拉咖，看到比丘僧团如此地安静、沉默，便对世尊说：“乔达摩大德啊，真是不可思议！乔达摩大德啊，真是从未有过！乔达摩大德竟然能把比丘僧团引导得这么好！乔达摩大德啊，那些过去世的阿拉汉、正自觉者们，那些世尊们，最多也就只能把比丘僧团引导到这种程度——就像现在乔达摩大德把比丘僧团引导得这么好一样。乔达摩大德啊，那些未来世的阿拉汉、正自觉者们，那些世尊们，最多也只能把比丘僧团引导到这种程度——就像现在乔达摩大德把比丘僧团引导得这么好一样。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ , bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito’’ti.
2“正是这样，干德拉咖。正是这样，干德拉咖。干德拉咖，那些过去世的阿拉汉、正自觉者们，那些世尊们，最多也就只能把比丘僧团引导到这种程度——就像现在我把比丘僧团引导得这么好一样。干德拉咖，那些未来世的阿拉汉、正自觉者们，那些世尊们，最多也只能把比丘僧团引导到这种程度——就像现在我把比丘僧团引导得这么好一样。”
‘‘Evametaṃ , kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.
3“干德拉咖，在这个比丘僧团中，确实有一些比丘是阿拉汉，他们已经断除了烦恼，完成了应做之事，放下了负担，达到了自己的目标，彻底摧毁了导致存在的束缚，通过究竟智慧而获得了解脱。干德拉咖，在这个比丘僧团中，也还有另外一些比丘，他们是有学之人，拥有持续的戒德、持续的正行，他们是睿智的，过着睿智的生活；他们的心很好地安住在四念处上。哪四念处呢？干德拉咖，在此，一位比丘对于身体，持续地观察身体而住，精勤、正知、具念，调伏了对于世间的贪欲与忧恼；对于感受，持续地观察感受而住，精勤、正知、具念，调伏了对于世间的贪欲与忧恼；对于心，持续地观察心而住，精勤、正知、具念，调伏了对于世间的贪欲与忧恼；对于法，持续地观察法而住，精勤、正知、具念，调伏了对于世间的贪欲与忧恼。”
‘‘Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’’nti.
3听了这话，象夫之子培索对世尊说：“大德，真是不可思议！大德，真是从未有过！大德，世尊您为了众生的清净，为了超越忧伤与悲泣，为了止息痛苦与忧恼，为了证悟正道，为了亲证涅槃，是如此善巧地教导了这四念处。大德，我们这些穿白衣的在家人，也会时常把心安住在这四念处上修行。大德，我们会对于身体，持续地观察身体而住，精勤、正知、具念，调伏对于世间的贪欲与忧恼；对于感受，持续地观察感受而住，精勤、正知、具念，调伏对于世间的贪欲与忧恼；对于心，持续地观察心而住，精勤、正知、具念，调伏对于世间的贪欲与忧恼；对于法，持续地观察法而住，精勤、正知、具念，调伏对于世间的贪欲与忧恼。大德，真是不可思议！大德，真是从未有过！大德，世尊您竟然能在人心如此幽深、人心如此充满污垢、人心如此充满虚伪的情况下，依然知晓众生的利益与非利益。大德，因为人心这东西，确实是幽深的；而畜生这个东西，确实是浅显坦白的。大德，我有能力调御一头应被驯服的大象。在瞻波城间来来去去的过程中，它会显露出所有的虚伪、欺诈、弯曲和狡诈。可是，大德，对于我们的那些仆人、劳工或工人，他们的身体行为是一种方式，言语是另一种方式，而他们的心却又是另外的样子。大德，真是不可思议！大德，真是从未有过！大德，世尊您竟然能在人心如此幽深、人心如此充满污垢、人心如此充满虚伪的情况下，依然知晓众生的利益与非利益。大德，因为人心这东西，确实是幽深的；而畜生这个东西，确实是浅显坦白的。”
Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti.
4“正是这样，培索。正是这样，培索。培索，因为人心这东西，确实是幽深的；而畜生这个东西，确实是浅显坦白的。培索，世间存在着这四种人。哪四种呢？培索，在此，有一种人是自我折磨者，致力于折磨自己的实践；培索，在此，还有另一种人，是折磨他人者，致力于折磨他人的实践；培索，在此，又有另一种人，既是自我折磨者，致力于折磨自己的实践，又是折磨他人者，致力于折磨他人的实践；培索，在此，又有另一种人，他既不是自我折磨者，不致力于折磨自己的实践，也不是折磨他人者，不致力于折磨他人的实践。这位既不折磨自己也不折磨他人的人，在现世当下就已是无有渴爱、寂灭、清凉、感受着快乐，以梵天之身自住。培索，这四种人中，哪一种人让你心生欢喜呢？”
‘‘Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ , pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto ; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?
6“大德，那位自我折磨、致力于折磨自己实践的人，这种人不让我心生欢喜。大德，那位折磨他人、致力于折磨他人实践的人，这种人也让我心生欢喜。大德，那位既折磨自己又折磨他人、同时致力于这两种实践的人，这种人还是不让我心生欢喜。但是，大德，那位既不是自我折磨者，不致力于折磨自己的实践，也不是折磨他人者，不致力于折磨他人的实践；他既不折磨自己也不折磨他人，在现世当下就已无有渴爱、寂灭、清凉、感受快乐，以梵天之身自住的人——唯有这种人，才让我打从心底感到欢喜。”
‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto , ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva me puggalo cittaṃ ārādhetī’’ti.
5“培索，为什么这三种人不能让你心悦诚服呢？”“尊者，那种折磨自己、致力于自我折磨修行的人，他去折磨和煎熬那个渴求快乐、厌恶痛苦的自己——就因为这个，我对这种人无法心悦诚服。尊者，那种折磨他人、致力于折磨他人修行的人，他去折磨和煎熬那些渴求快乐、厌恶痛苦的他人——就因为这个，我对这种人无法心悦诚服。尊者，那种既折磨自己、致力于自我折磨，又折磨他人、致力于折磨他人修行的人，他去折磨和煎熬那个渴求快乐、厌恶痛苦的自己，也折磨和煎熬那些渴求快乐、厌恶痛苦的他人——就因为这个，我对这种人无法心悦诚服。而尊者，那种既不折磨自己、不致力于自我折磨，也不折磨他人、不致力于折磨他人修行的人，他既不折磨自己也不折磨他人，就在今生今世，他内心没有饥渴、寂灭、清凉，亲身感受着安乐，以梵天般的身心状态安住；他对于渴求快乐、厌恶痛苦的自己与他人，既不去折磨，也不去煎熬——就因为这个，我对这种人心悦诚服。尊者，现在我们该告辞了，我们还有很多事要做，很多义务要尽。”“培索，你现在觉得是时候，那就请便吧。”于是，象夫之子培索对世尊的开示感到欢喜，由衷赞同，便从座位上起身，向世尊行礼，右绕之后离开了。
‘‘Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, pessa, kālaṃ maññasī’’ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
6象夫之子培索离开后不久，世尊便对诸比丘说：“比丘们，象夫之子培索是有智慧的人；比丘们，象夫之子培索是具大智慧的人。比丘们，假如象夫之子培索能再坐那么一小会儿，等我把这四种人详细地分别解说，他本可获得巨大的利益。不过，比丘们，即便如此，象夫之子培索也已经获得了很大的利益了。”“世尊，现在是时候了，善逝，现在是时候了，请您为我们详细地分别解说这四种人吧。听闻了世尊的解说，诸比丘将会信受奉持的。”“那么，比丘们，仔细听，好好用心思惟，我要说了。”“是的，尊者。”那些比丘回答世尊。世尊便这样说道：
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – ‘‘paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi , mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
7“比丘们，什么样的人是折磨自己、致力于自我折磨修行的人呢？比丘们，在此，有一种人，他裸体，行为放纵，舔食手掌，当别人招呼他‘来，尊者’时他不来，当别人请他站住时他不停；他不接受别人送到面前的、专门为他做的、或通过邀请供养的食物；他不从罐口接受，不从锅口接受，不越过门槛、不越过木棒、不越过杵臼接受，不在两人正在用餐时接受，不从孕妇、哺乳期的妇女、与男子私会的女人那里接受，不在宣布有食物分发的地方接受，不在有苍蝇成群飞舞的地方接受；他不吃鱼、不吃肉、不喝烈酒、不喝果酒、不喝米糠粥。他或只去一家乞食、只吃一口，或只去两家、只吃两口……乃至只去七家、只吃七口；他靠一个施主的供养维生，也靠两个施主的供养维生……乃至靠七个施主的供养维生；他一天只吃一次食，也两天吃一次食……乃至七天吃一次食——他就这样过着这种乃至半月才轮一次食的生活方式。他或只吃野菜，或只吃小米，或只吃野生稻谷，或只吃皮屑，或只吃苔藓，或只吃米糠，或只吃煮饭时撇出的浮渣，或只吃芝麻粉，或只吃野草，或只吃牛粪；他以森林里的树根野果为食，靠落下的果实过活。他穿麻布衣，也穿杂色布衣，也穿裹尸布衣，也穿粪扫衣，也穿树皮衣，也穿兽皮，也穿带蹄的兽皮，也穿吉祥草编织的衣，也穿树皮条编织的衣，也穿木片制成的衣，也穿人发编织的毯，也穿马尾毛编织的毯，也穿猫头鹰羽毛衣；他是拔除须发的人，致力于拔除须发的修行；他是站立不动的人，拒绝坐下；他是蹲着的人，致力于蹲着的精勤；他是睡荆棘床的人，以铺满荆棘为床；他过着一天三次下水沐浴的修行生活——他就这样过着种种对身体进行折磨和煎熬的修行方式。比丘们，这就叫做折磨自己、致力于自我折磨修行的人。
‘‘Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko ; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti 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 pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti ; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.
8“比丘们，什么样的人是折磨他人、致力于折磨他人修行的人呢？比丘们，在此，有一种人，他是个杀羊的屠夫，或是杀猪的、捕鸟的、猎野兽的、打猎的、杀鱼的、盗贼、刽子手、杀牛的屠夫，或是看管监狱的，又或是其他任何从事残酷行业的人。比丘们，这就叫做折磨他人、致力于折磨他人修行的人。
‘‘Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.
9“比丘们，什么样的人是既折磨自己、致力于自我折磨，又折磨他人、致力于折磨他人修行的人呢？比丘们，在此，有一种人，他或者是一位灌顶登位的刹帝利国王，或者是一位家财万贯的大婆罗门。他在城东新建了一座祭祀大厅，剃掉须发，穿上粗糙的兽皮，用酥油涂抹全身，用鹿角搔刮后背，然后与王后以及国师婆罗门一起进入那座新祭祀大厅。在那里，他躺在没有铺设地毯、只涂了青牛粪的裸露地面上。他靠一头与牛犊花色相同的母牛来维生：那母牛一个乳房的奶供国王食用，另一个乳房的奶供王后食用，又一个乳房的奶供国师婆罗门食用，再一个乳房的奶用来向火神献祭，剩下的奶才用来喂养牛犊。他这样说：‘来这么多公牛为祭祀而被宰杀，来这么多小公牛为祭祀而被宰杀，来这么多小母牛为祭祀而被宰杀，来这么多山羊为祭祀而被宰杀，来这么多绵羊为祭祀而被宰杀，来这么多树木为做祭柱而被砍伐，来这么多吉祥草为铺设祭坛而被割取。’而那些为他工作的奴仆、仆役、佣工们，在棍棒的威吓之下，在恐惧的威吓之下，泪流满面、哭泣着做着准备工作。比丘们，这就叫做既折磨自己、致力于自我折磨，又折磨他人、致力于折磨他人修行的人。
‘‘Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti , yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) , ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti . Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
10“比丘们，什么样的人是那种既不折磨自己、不致力于自我折磨，也不折磨他人、不致力于折磨他人修行，他既不折磨自己也不折磨他人，就在今生今世，内心没有饥渴、寂灭、清凉、亲身感受着安乐，以梵天般的身心状态安住的人呢？比丘们，在此，如来出现在世间，他是阿拉汉、正自觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他亲自证知、现证之后，向包括天、魔、梵天在内的世界，以及包括沙门、婆罗门、天人、人类在内的众生进行宣说。他开示的法，开头是善的，中间是善的，结尾也是善的，内容与形式都正确，他完整地、完全清净地阐明了梵行生活。一位居士，或一位居士的儿子，或生于其他某个家族的人，听闻了那个法。他听闻了那个法后，对如来生起了信心。他具备这获得的信心后，就这样思惟：‘居家生活是拥挤的，是尘垢之道；出家则是空旷自由的。住在家里，想要修行那种完美无缺、绝对清净、如同打磨过的螺贝般的梵行生活，是不容易的。不如我剃掉须发，穿上袈裟衣，从俗家离开，过无家的出家生活吧。’于是，过了一段时间，他或者舍弃了少量的财富聚集，或者舍弃了巨大的财富聚集；或者离开了小的亲属圈，或者离开了大的亲属圈；剃掉须发，穿上袈裟衣，从俗家离开，过无家的出家生活。
‘‘Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘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 aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya , mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
11这样出家之后，他融入了比丘们的学处和生活方式：他舍断了杀生，远离杀生，放下了棍棒，放下了刀剑，心怀惭愧，充满悲悯，慈爱一切有情的利益而住。他舍断了不与取，远离不与取，只拿别人给的，只期待别人给的，以一颗清净无染的心过活。他舍断了非梵行，成为梵行者，远离尘垢之法，禁绝男女淫欲之事。他舍断了妄语，远离妄语，只说真话，言语真实可靠、令人信服，是世间不虚诳的人。他舍断了离间语，远离离间语，不会为了在这些人中间制造分裂，而把从这里听到的话到那里去说；也不会为了在那些人中间制造分裂，而把从那里听到的话到这里来说。他这样就成了使分裂者重归于好、使和合者更加稳固的人：他喜爱和合、乐子和合、以和合为喜乐，说能促成和合的话。他舍断了粗恶语，远离粗恶语，只说那些柔和、悦耳、令人喜爱、深入人心、彬彬有礼、为众人所爱、为众人所喜的言语。他舍断了杂秽语，远离杂秽语，只在恰当的时候说话，说真实、有意义的话，说与法和律相应的话，说有价值的话——在合适的时机，说带譬喻、有分寸、与义理相连的言语。他远离伤害种子和植物的行为；他一日一食，夜间禁食，过午不食；他远离观看歌舞、音乐、表演等种种戏乐；他远离佩戴花鬘、涂抹香料、以装饰品打扮的行为；他远离使用高大、豪华的床铺；他远离接受金银；他远离接受生的谷物；他远离接受生的肉；他远离接受妇女和少女；他远离接受男女奴仆；他远离接受山羊和绵羊；他远离接受鸡和猪；他远离接受象、牛、马和母马；他远离接受田地与房产；他远离为人传递消息、奉派办事的俗务；他远离买卖交易；他远离在秤量工具上弄虚作假；他远离贿赂、欺诈、伪善的种种歪曲行为；他远离伤害、杀害、捆绑、掠夺、抢劫的暴力手段。
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti .
14他对自己拥有的衣服和乞食得来的食物感到满足。无论他去往哪里，都只是带着这一切信步前行。就像一只鸟，无论飞到哪里，都只带着自己的翅膀，一同飞翔。同样，这位比丘对自己拥有的衣服和乞食得到的食物感到满足。无论他去往哪里，都只是带着这一切信步前行。他因为具足了这圣洁的戒聚，在内心中体验到了一种无过失的快乐。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati . So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
12当他眼睛看到色之后，不执取整体相，不执取细部相。因为，如果眼根不加以防护而任其安住，那么贪婪与忧恼这些恶不善法就会随之涌入。为了防护这些，他走上防护之道，他守护眼根，在眼根上修习防护。当他耳朵听到声之后……当他鼻子嗅到香之后……当他舌头尝到味之后……当他的身体触到触之后……当他心意了知法之后，不执取整体相，不执取细部相。因为，如果意根不加以防护而任其安住，那么贪婪与忧恼这些恶不善法就会随之涌入。为了防护这些，他走上防护之道，他守护意根，在意根上修习防护。他因为具足了这圣洁的根律仪，在内心中体验到了一种不被杂染的快乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
16当他前进、返回时，是以正知而行者；当他向前看、向旁看时，是以正知而行者；当他弯曲、伸展肢体时，是以正知而行者；当他穿着僧伽梨衣、执持钵及衣时，是以正知而行者；当他吃、喝、咀嚼、品尝时，是以正知而行者；当他大小便利时，是以正知而行者；当他行走、站立、安坐、睡眠、醒来、说话、沉默时，是以正知而行者。
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
13他这样具足了这圣洁的戒聚，具足了这圣洁的知足，具足了这圣洁的根律仪，具足了这圣洁的正念与正知，然后选择一处寂静的住处：森林、树下、山岳、石峡、山洞、坟墓、丛林、空地、稻草堆。他在托钵乞食回来、用完斋饭后，便盘起双腿，端身正直，将正念安住在面前。他舍断了对世间的贪婪，以离贪的心安住，净化着有贪的心；他舍断了嗔恚与恶意，以无嗔的心安住，慈爱一切有情的利益，净化着有嗔恚与恶意的心；他舍断了昏沉与睡眠，以远离昏沉、睡眠的心安住，带着光明想，具念正知，净化着昏沉与睡眠的心；他舍断了掉举与追悔，以不浮躁的心安住，内心归于寂静，净化着掉举与追悔的心；他舍断了疑惑，以度越疑惑的心安住，对善法不再有‘是这样吗’的迟疑，净化着有疑惑的心。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ 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.
18他这样舍断了这五种盖，也就是那些让心成为染污、让慧变得羸弱的东西，然后他远离了感官欲望，远离了不善法，进入了并安住于具有寻、具有伺、由远离而生的喜与乐——初禅；随着寻与伺的平息，内心达到了清净，心意趋于专一，他进入了并安住于没有寻、没有伺、由定而生的喜与乐——第二禅；随着喜的消褪，他安住于舍心，同时保持正念与正知，身体经验着乐，他进入了并安住于圣人所说的‘那舍念乐住’——第三禅；他舍断了乐，舍断了苦，此前的喜与忧已经息灭，他进入了并安住于不苦不乐、舍念清净——第四禅。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati ; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
14当他的心这样变得入定、清净、明澈、无垢、远离随烦恼、柔软、堪用、稳固、达到不动摇时，他把心导向宿住随念智。他能回忆起许多种过去世的生活，也就是：一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生、许多的坏劫、许多的成劫、许多的成坏劫。‘在那里，我曾有这样的名、这样的姓、这样的容貌、这样的食物、这样经历苦乐、这样的寿限；我从那儿死后，又投生到别处；在那里，我又有这样的名、这样的姓、这样的容貌、这样的食物、这样经历苦乐、这样的寿限；我又从那儿死后，投生到了这里。’像这样，他带着具体形态和细节，回忆起许多种过去世的生活。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
15当他的心这样变得入定、清净、明澈、无垢、远离随烦恼、柔软、堪用、稳固、达到不动摇时，他把心导向众生死去投生的智慧。他用清净的、超越凡人的天眼，看见众生在死去、在投生，有低劣的、有高贵的，有美丽的、有丑陋的，有投生善趣的、有投生恶趣的。他了知众生是如何依随自己的业力流转的：‘尊者们，确实，这些众生身行恶、口行恶、意行恶，诽谤圣者，持有邪见，造作由邪见驱动的业；他们在身体败坏、死亡之后，就投生到苦处、恶趣、堕处、地狱。而尊者们，那些众生身行善、口行善、意行善，不诽谤圣者，持有正见，造作由正见驱动的业；他们在身体败坏、死亡之后，就投生到善趣、天界。’像这样，他用清净的、超越凡人的天眼，看见众生在死去、在投生，有低劣的、有高贵的，有美丽的、有丑陋的，有投生善趣的、有投生恶趣的，他了知众生是如何依随自己的业力流转的。
‘‘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 – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
16当他的心这样变得入定、清净、明澈、无垢、远离随烦恼、柔软、堪用、稳固、达到不动摇时，他把心导向烦恼灭尽的智慧。他如实了知：‘这是苦’；他如实了知：‘这是苦的生起’；他如实了知：‘这是苦的息灭’；他如实了知：‘这是导向苦的息灭的道路’。他如实了知：‘这些是烦恼’；他如实了知：‘这是烦恼的生起’；他如实了知：‘这是烦恼的息灭’；他如实了知：‘这是导向烦恼的息灭的道路’。像这样知、这样见的人，他的心从欲的烦恼中解脱出来，从有的烦恼中解脱出来，从无明的烦恼中解脱出来。解脱时，他生起‘解脱了’的智慧。他了知：‘生已尽，梵行已立，应作已作，不再有来世。’比丘们，这种人，就叫做既不折磨自己，也不从事折磨自己的修行；既不折磨他人，也不从事折磨他人的修行。他既不折磨自己，也不折磨他人，在当生便无饥渴、寂灭、清凉、感受安乐，以梵天之身自住。
‘‘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. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto . So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.
22这是世尊所说的。那些比丘们内心欢喜，对世尊所说的话感到欣悦。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
23干德拉咖经完 第一
Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.