MN 60 · 无过失经
92如是我闻：有一次，世尊与一个大比丘僧团一起，在果萨拉国游行，来到了果萨拉国一个名叫沙喇的婆罗门村。沙喇的婆罗门居士们听说：‘据说，从释迦族出家的释迦之子乔达摩沙门，正与一个大比丘僧团一起在果萨拉国游行，已经到达了沙喇。而关于那位乔达摩尊者，流传着这样美好的声誉：“那位世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。”他亲身证悟了这个包括天神、魔罗、梵天，以及包括沙门、婆罗门、天神、人类在内的世间，并教导给他人。他说法，在开头、中间、结尾都是美好的，内容与词句正确，他完全圆满、清净地阐明梵行。能见到这样的阿拉汉，确实是很好的。’于是，沙喇的婆罗门居士们前往世尊所在之处。到了之后，有一些人礼敬世尊，然后坐在一边。有一些人跟世尊互相问候，进行了友好、令人愉快的交谈后，坐在一边。有一些人朝着世尊合掌致敬，然后坐在一边。有一些人在世尊面前报上自己的名字和族姓，然后坐在一边。还有一些人默不作声地坐在一边。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. 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. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
93当沙喇的婆罗门居士们坐在一边后，世尊对他们这样说：‘居士们，你们有没有哪位合意、可敬的老师，能让你们对他生起有理由的信心呢？’‘尊者，我们没有哪位合意、可敬的老师，能让我们对他生起有理由的信心。’‘居士们，既然你们没有找到合意的老师，就应该受持这个无过失的法来遵行。居士们，当一个无过失的法被完整地受持、正确地采纳时，它将为你们带来长久的利益与安乐。居士们，什么是无过失的法呢？’
Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – ‘‘atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā’’ti? ‘‘Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā’’ti. ‘‘Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo’’?
94“居士们，有一些沙门、婆罗门持有这样的主张、这样的见解：‘没有因，没有缘，能让众生杂染；众生是无因无缘而杂染的。没有因，没有缘，能让众生清净；众生是无因无缘而清净的。没有力量，没有精进，没有人的能力，没有人的努力；一切有情、一切生命、一切存在、一切活物都没有自主力、没有力量、没有精进，它们依决定性、依巧合性、依自性而变化，在六种阶级中经验着乐与苦。’居士们，对于这些沙门、婆罗门，另有沙门、婆罗门持正面反对的主张。他们这样说：‘有因，有缘，能让众生杂染；众生是有因有缘而杂染的。有因，有缘，能让众生清净；众生是有因有缘而清净的。有力量，有精进，有人的能力，有人的努力；并非一切有情、一切生命、一切存在、一切活物都没有自主力、没有力量、没有精进，并非依决定性、依巧合性、依自性而变化，在六种阶级中经验着乐与苦。’居士们，你们怎么想？这两类沙门、婆罗门，彼此之间难道不是提出了完全相反的主张吗？”“是的，尊者。”
‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ , natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.
95“居士们，对于这样的情况，那些持‘有因，有缘能让众生杂染……并非一切有情……在六种阶级中经验乐苦’之主张和见解的沙门、婆罗门，我们应当对他们期待什么呢？他们将会避开身恶行、语恶行、意恶行这三种不善法，而去受持和实践身善行、语善行、意善行这三种善法。这是什么原因呢？因为这些尊贵的沙门、婆罗门看到了不善法的过患、卑劣与杂染，看到了善法中出离的利益与清净的部分。明明有因，就生起‘有因’的见解，这就是他的正见。明明有因，就思惟‘有因’，这就是他的正思惟。明明有因，就说出‘有因’的话语，这就是他的正语。明明有因，就说‘有因’，他与那些主张有因的阿拉汉不相对立。明明有因，就说服他人接受‘有因’，这就是他教导正法。借着教导这正法，他既不抬高自己，也不贬低他人。如此一来，他先前可能有的恶戒就被舍断了，而良好戒行则现前。这就是正见、正思惟、正语、不与圣者对立、教导正法、不抬高自己、不贬低他人。像这样，以正见为条件，这些众多善的法就在他身上生起了。”
‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
5‘居士们，在这里，一个有智慧的人会这样仔细省察：“如果没有他世，那么这位尊敬的人，在身坏命终之后，至少能保自身安全；而如果有他世，那么这位尊敬的人，在身坏命终之后，将会往生到苦处、恶趣、堕处、地狱。姑且算没有他世，就算那些沙门婆罗门尊者说的是真的；然而，就在此世当下，这位尊敬的人就会被智者所谴责：‘这是一个恶戒者、邪见者、持虚无说者。’而如果确实有他世，那么这位尊敬的人就会两头都遭受损失：既在当下此世被智者所谴责，又在身坏命终之后往生到苦处、恶趣、堕处、地狱。这样一来，这个无过失的法，就被他错误地受持、错误地采纳了，它只是片面地涵盖，却舍弃了善的立场。”'
‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
96“居士们，对于这样的情况，那些持‘没有因，没有缘能让众生杂染……众生在六种阶级中经验乐苦’之主张和见解的沙门、婆罗门，我们应当对他们期待什么呢？他们将会避开身善行、语善行、意善行这三种善法，而去受持和实践身恶行、语恶行、意恶行这三种不善法。这是什么原因呢？因为这些尊贵的沙门、婆罗门没有看到不善法的过患、卑劣与杂染，没有看到善法中出离的利益与清净的部分。明明有因，却生起‘没有因’的见解，这就是他的邪见。明明有因，却思惟‘没有因’，这就是他的邪思惟。明明有因，却说出‘没有因’的话语，这就是他的邪语。明明有因，却说‘没有因’，他与那些主张有因的阿拉汉对立。明明有因，却说服他人接受‘没有因’，这就是他教导非正法。借着教导这非正法，他抬高自己，贬低他人。如此一来，他先前可能有的良好戒行就被舍断了，而恶戒则现前。这就是邪见、邪思惟、邪语、与圣者对立、教导非正法、抬高自己、贬低他人。像这样，以邪见为条件，这些众多邪恶、不善的法就在他身上生起了。”
‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti ; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
7“居士们，在这点上，有智慧的人会这样仔细省察：‘如果真的没有因，那么这位尊贵的人在身体崩解、死后，将会使自己安稳无事；但如果有因，那么这位尊贵的人在身体崩解、死后，就会投生到苦处、恶趣、堕处、地狱。然而，姑且不论有没有因，哪怕这些尊贵沙门、婆罗门的话是真实的，这位尊贵的人在现世也会受到智者的谴责，因为他是个戒行恶劣的人、持邪见的人、持无因论的人。如果真的有因，那么这位尊贵的人便是在两方面都处于败处：既在现世受到智者的谴责，又在身体崩解、死后投生到苦处、恶趣、堕处、地狱。’这就是他所受持的这个无过失法，由于接受得不完善，只覆盖了一边而住立，他舍弃了善的立场。”
‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
97“居士们，有一些沙门、婆罗门持有这样的主张、这样的见解：‘绝对没有无色界。’居士们，对于这些沙门、婆罗门，另有沙门、婆罗门持正面反对的主张。他们这样说：‘绝对有无色界。’居士们，你们怎么想？这两类沙门、婆罗门，彼此之间难道不是提出了完全相反的主张吗？”“是的，尊者。”“居士们，在这点上，有智慧的人会这样仔细省察：‘那些持“绝对没有无色界”主张和见解的尊贵沙门、婆罗门，这是我所未见的；那些持“绝对有无色界”主张和见解的尊贵沙门、婆罗门，这是我所未知的。如果我对此既不知也不见，却偏执地宣称“只有这才是真理，其余都是虚妄”，那对我来说是不恰当的。’‘如果那些持主张和见解“绝对没有无色界”的尊贵沙门、婆罗门的话是真实的，确实有这种可能性，即存在着那些意所成的有色天众，那么我投生到那里就是稳当无疑的。而如果那些持主张和见解“绝对有无色界”的尊贵沙门、婆罗门的话是真实的，确实有这种可能性，即存在着那些想所成的无色天众，那么我投生到那里就是稳当无疑的。然而，人们确实可以见到，为了色而有许多执持棍棒、执持刀杖、吵架、争斗、争论、口角、离间语、妄语的事情。但在无色界里，是完全没有这些的。’他如此思量之后，便为了对色法本身生厌、离欲、灭尽而付诸修行。”
‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’’’ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
98‘居士们，在这里，对于那些持这种说法、这种见解的沙门和婆罗门：“没有布施的果报……（中略）……亲身证悟此世与他世后教导他人”来说，他们对以下这点是应该有所期待的吗？即：他们会避开身善行、语善行、意善行这三种善法，而去受持并奉行身恶行、语恶行、意恶行这三种不善法。这是什么原因呢？因为那些沙门和婆罗门尊者们，看不到不善法的过患、卑劣与杂染，也看不到在远离不善法中，善法所具有的利益与清净的一面。正因为实际上有他世，他却持“没有他世”这样的见解，这就是他的邪见。正因为实际上有他世，他却思维“没有他世”，这就是他的邪思维。正因为实际上有他世，他却说“没有他世”这样的话，这就是他的邪语。正因为实际上有他世，他却说“没有他世”，这就与那些了知他世的阿拉汉们对立了。正因为实际上有他世，他却让别人相信“没有他世”，这就是他在教导非法。而通过这种教导非法，他抬高自己，贬低他人。这样一来，他先前可能有的善戒就被抛弃了，而恶戒则现前了。这种邪见、邪思维、邪语、与圣者对立、教导非法、自赞毁他，就是如此。像这样，以邪见为缘，他会生起这许多的恶、不善法。'
‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti ; sāssa hoti asaddhammasaññatti . Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
10“居士们，在这点上，有智慧的人会这样仔细省察：‘如果真的有因，那么这位尊贵的人在身体崩解、死后，就会投生到善趣、天界。然而，姑且不论有没有因，哪怕这些尊贵沙门、婆罗门的话不真实，这位尊贵的人在现世也会受到智者的称赞，因为他是个持戒的人、持正见的人、持有因论的人。如果真的有因，那么这位尊贵的人便是在两方面都处于胜处：既在现世受到智者的称赞，又在身体崩解、死后投生到善趣、天界。’这就是他所受持的这个无过失法，由于接受得完善，遍满两边而住立，他舍弃了不善的立场。”
‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu , evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
99“居士们，在这里，对于那些持有这样论说、这样见解的沙门和婆罗门：‘自己作……（中略）……通过布施、调伏、自制、说真实语，也没有功德，功德没有到来。’这是否可以期待：他们将会避开这三种善法——即身善行、语善行、意善行，而受持并奉行这三种不善法——即身恶行、语恶行、意恶行呢？为什么呢？因为那些受人尊敬的沙门和婆罗门，看不到不善法的过患、卑劣与杂染，也看不到善法所带来的出离、利益与清净的一面。对于实有的‘业’，他却持有‘没有业’的见解，这是他的邪见。对于实有的‘业’，他却思维‘没有业’，这是他的邪思维。对于实有的‘业’，他却说出‘没有业’的话语，这是他的邪语。对于实有的‘业’，他却说‘没有业’，这是在与那些业论者的阿拉汉作对。对于实有的‘业’，他却教导他人‘没有业’，这是他在教导非正法。而通过这种对非正法的教导，他抬高自己，贬低他人。像这样，他先前可能有的善戒就被抛弃了，恶戒现前了——而这就是邪见、邪思维、邪语、与圣者作对、教导非正法、抬高自己、贬低他人。就这样，以邪见为因缘，他的这些种种恶的、不善的法便产生了。”
‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
12“居士们，在这里，一个有智慧的人会这样反思：‘如果确实有他世，那么这位受人尊敬的人，在身体破裂、死亡之后，将会投生到善趣、天界。即便假设没有他世，让那些受人尊敬的沙门和婆罗门的话成为真的吧；然而，这位受人尊敬的人在现世就会受到智者的称赞：他是一个有戒德的人、一个有正见的人、一个持‘有’论者。’如果确实有他世，那么这位受人尊敬的人就在两方面都获得了胜利：既在现世受到智者的称赞，又在身体破裂、死亡之后投生到善趣、天界。就这样，他的这个无过失法被善巧地完整受持，遍取两边而住，舍弃了不善的立场。”
‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko , evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
100‘居士们，有一些沙门和婆罗门，持这样的说法、这样的见解：“没有布施的果报，没有供养的果报，没有祭献的果报；善行与恶行的业，没有果报和异熟；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；在世间中没有那些正确地行道、正确地实践，并亲身证悟此世与他世后教导他人的沙门和婆罗门。”居士们，对于这些沙门和婆罗门，有另一些沙门和婆罗门持直接相反的论调。他们这样说：“有布施的果报，有供养的果报，有祭献的果报；善行与恶行的业，有果报和异熟；有此世，有他世；有母亲，有父亲；有化生的众生；在世间中有那些正确地行道、正确地实践，并亲身证悟此世与他世后教导他人的沙门和婆罗门。”居士们，你们觉得怎样？这些沙门和婆罗门，难道不是彼此持直接相反的论调吗？’‘是的，尊者。’
‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’’ti? ‘‘Evaṃ, bhante’’.
101‘居士们，在这里，对于那些持这种说法、这种见解的沙门和婆罗门：“有布施的果报……（中略）……亲身证悟此世与他世后教导他人”来说，他们对以下这点是应该有所期待的吗？即：他们会避开身恶行、语恶行、意恶行这三种不善法，而去受持并奉行身善行、语善行、意善行这三种善法。这是什么原因呢？因为那些沙门和婆罗门尊者们，看到了不善法的过患、卑劣与杂染，也看到了在远离不善法中，善法所具有的利益与清净的一面。正因为实际上有他世，他持“有他世”这样的见解，这就是他的正见。正因为实际上有他世，他思维“有他世”，这就是他的正思维。正因为实际上有他世，他说“有他世”这样的话，这就是他的正语。正因为实际上有他世，他却说“有他世”，这就没有与那些了知他世的阿拉汉们对立。正因为实际上有他世，他让别人相信“有他世”，这就是他在教导正法。而通过这种教导正法，他既不抬高自己，也不贬低他人。这样一来，他先前可能有的恶戒就被抛弃了，而善戒则现前了。这种正见、正思维、正语、不与圣者对立、教导正法、不自赞毁他，就是如此。像这样，以正见为缘，他会生起这许多的善法。'
‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
15“居士们，在这里，一个有智慧的人会这样反思：‘如果确实没有业，那么这位受人尊敬的人，在身体破裂之后，就将使自己安稳无事；如果确实有业，那么这位受人尊敬的人，在身体破裂、死亡之后，就会投生到苦处、恶趣、堕处、地狱。即便假设没有业，让那些受人尊敬的沙门和婆罗门的话成为真的吧；然而，这位受人尊敬的人在现世就会受到智者的谴责：他是一个恶戒的人、一个有邪见的人、一个持‘无业’论者。’如果确实有业，那么这位受人尊敬的人就在两方面都遭到了失败：既在现世受到智者的谴责，又在身体破裂、死亡之后投生到苦处、恶趣、堕处、地狱。就这样，他的这个无过失法被拙劣地受持了，只偏取了一边而住，舍弃了善的立场。”
‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
102“居士们，在这里，对于那些持有这样论说、这样见解的沙门和婆罗门：‘自己作……（中略）……通过布施、调伏、自制、说真实语，也有功德，功德会到来。’这是否可以期待：他们将会避开这三种不善法——即身恶行、语恶行、意恶行，而受持并奉行这三种善法——即身善行、语善行、意善行呢？为什么呢？因为那些受人尊敬的沙门和婆罗门，看到了不善法的过患、卑劣与杂染，也看到了善法所带来的出离、利益与清净的一面。对于实有的‘业’，他持有‘有业’的见解，这是他的正见。对于实有的‘业’，他思维‘有业’，这是他的正思维。对于实有的‘业’，他说出‘有业’的话语，这是他的正语。对于实有的‘业’，他说‘有业’，这是他不与那些业论者的阿拉汉作对。对于实有的‘业’，他教导他人‘有业’，这是他在教导正法。而通过这种对正法的教导，他既不抬高自己，也不贬低他人。像这样，他先前可能有的恶戒就被抛弃了，善戒现前了——而这就是正见、正思维、正语、不与圣者作对、教导正法、不抬高自己、不贬低他人。就这样，以正见为因缘，他的这些种种善的法便产生了。”
‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ , manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
17“居士们，在这里，一个有智慧的人会这样反思：‘如果确实有业，那么这位受人尊敬的人，在身体破裂、死亡之后，将会投生到善趣、天界。即便假设没有业，让那些受人尊敬的沙门和婆罗门的话成为真的吧；然而，这位受人尊敬的人在现世就会受到智者的称赞：他是一个有戒德的人、一个有正见的人、一个持‘业’论者。’如果确实有业，那么这位受人尊敬的人就在两方面都获得了胜利：既在现世受到智者的称赞，又在身体破裂、死亡之后投生到善趣、天界。就这样，他的这个无过失法被善巧地完整受持，遍取两边而住，舍弃了不善的立场。”
‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
103“居士们，有一些沙门和婆罗门，持有这样的说法、这样的见解：‘一切诸有的灭尽是不存在的。’而居士们，恰恰就有另一些沙门和婆罗门，持与之直接对立的观点。他们这样说：‘一切诸有的灭尽是存在的。’居士们，你们认为如何？这些沙门和婆罗门，难道不是彼此直接对立吗？”“是的，尊者。”“居士们，在此，一个有理智的人会这样仔细反思：‘那些尊贵的沙门和婆罗门，持有这样的说法、这样的见解——“一切诸有的灭尽是不存在的”，此事是我未曾见的；而那些尊贵的沙门和婆罗门，持有这样的说法、这样的见解——“一切诸有的灭尽是存在的”，此事也是我未曾了知的。如果我既不了知、也未亲见，就片面地拿起一边宣布说：“只有这个是真实的，其他都是虚妄的”，这对我来说是不恰当的。那些尊贵的沙门和婆罗门，持有“一切诸有的灭尽是不存在的”说法和见解——倘若这些尊贵的沙门和婆罗门的话是真实的，就有这种可能性：我会投生为那些由想所成的无色界天神，这是稳当的。然而，那些尊贵的沙门和婆罗门，持有“一切诸有的灭尽是存在的”说法和见解——倘若这些尊贵的沙门和婆罗门的话是真实的，就有这种可能性：我会在现世就完全般涅槃。对于持有“一切诸有的灭尽是不存在的”这个说法的见解，它倾向于贪染、倾向于结缚、倾向于欢喜、倾向于执取、倾向于执着。而对于持有“一切诸有的灭尽是存在的”这个说法的见解，它倾向于无贪、倾向于无结缚、倾向于不欢喜、倾向于不执取、倾向于不执着。’他这样反思之后，便为了对诸有的厌离、离欲、灭尽而进行修行。
‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi . Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’’ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
104“居士们，有一些沙门和婆罗门持有这样的论说、这样的见解：‘自己作，或教人作；自己切割，或教人切割；自己煎熬，或教人煎熬；自己使悲伤，或教人使悲伤；自己使疲累，或教人使疲累；自己使颤抖，或教人使颤抖；自己杀生，或教人杀生；自己不与而取，或教人不与而取；自己破墙而入，或教人破墙而入；自己掠夺，或教人掠夺；自己劫掠一家，或教人劫掠一家；自己拦路抢劫，或教人拦路抢劫；自己侵犯他人妻子，或教人侵犯他人妻子；自己说妄语，或教人说妄语——这样做，恶业并不会被造下。即使用边缘锋利的轮子，把这片大地上的生命都切割成一堆肉块、一大堆肉，也没有因这个行为产生的恶，恶业没有到来。即使沿着恒河南岸走，自己杀、教人杀，自己切割、教人切割，自己煎熬、教人煎熬，也没有因这个行为产生的恶，恶业没有到来。即使沿着恒河北岸走，自己布施、教人布施，自己供养、教人供养，也没有因这个行为产生的功德，功德没有到来。通过布施、调伏、自制、说真实语，也没有功德，功德没有到来。’然而，居士们，对于这些沙门和婆罗门，有另一些与他们持针锋相对观点的沙门和婆罗门这样说：‘自己作，或教人作；自己切割，或教人切割；自己煎熬，或教人煎熬；自己使悲伤，或教人使悲伤；自己使疲累，或教人使疲累；自己使颤抖，或教人使颤抖；自己杀生，或教人杀生；自己不与而取，或教人不与而取；自己破墙而入，或教人破墙而入；自己掠夺，或教人掠夺；自己劫掠一家，或教人劫掠一家；自己拦路抢劫，或教人拦路抢劫；自己侵犯他人妻子，或教人侵犯他人妻子；自己说妄语，或教人说妄语——这样做，恶业就会被造下。即使用边缘锋利的轮子，把这片大地上的生命都切割成一堆肉块、一大堆肉，也有因这个行为产生的恶，恶业会到来。即使沿着恒河南岸走，自己杀、教人杀，自己切割、教人切割，自己煎熬、教人煎熬，也有因这个行为产生的恶，恶业会到来。即使沿着恒河北岸走，自己布施、教人布施，自己供养、教人供养，也有因这个行为产生的功德，功德会到来。通过布施、调伏、自制、说真实语，也有功德，功德会到来。’居士们，你们怎么看？这些沙门和婆罗门难道不是互相持针锋相对的观点吗？”“是的，尊者。”
‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato , adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’.
105“居士们，这世上存在、找得到的个人有四种。哪四种？居士们，在此，有一种人，他折磨自己，致力于自我折磨的实践。居士们，在此，有一种人，他折磨他人，致力于折磨他人的实践。居士们，在此，有一种人，他既折磨自己，致力于自我折磨的实践，又折磨他人，致力于折磨他人的实践。居士们，在此，有一种人，他既不折磨自己，也不致力于自我折磨的实践，既不折磨他人，也不致力于折磨他人的实践；他既不自苦、也不苦他，就在现世中，无渴爱、寂灭、清凉、亲身感受快乐，以成就梵行的自己而住。
‘‘Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
106“居士们，哪种人是折磨自己、致力于自我折磨实践的人呢？居士们，在此，有一种人，他成为裸体者、行为放任、舔手进食……等等，如此以种种方式，致力于身体的折磨与自我折磨的实践而住。居士们，这种人便被称为折磨自己、致力于自我折磨实践的人。
‘‘Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto ? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.
22“居士们，哪种人是折磨他人、致力于折磨他人实践的人呢？居士们，在此，有一种人，他是屠羊者、屠猪者……乃至其他从事任何残酷行业的人。居士们，这种人便被称为折磨他人、致力于折磨他人实践的人。
‘‘Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.
23“居士们，哪种人是既折磨自己、致力于自我折磨实践，又折磨他人、致力于折磨他人实践的人呢？居士们，在此，有一种人，他是灌顶刹帝利王……乃至那些仆人们，他们被杖罚吓、被恐惧吓，泪流满面、哭泣着去做各种事务。居士们，这种人便被称为既折磨自己、致力于自我折磨实践，又折磨他人、致力于折磨他人实践的人。
‘‘Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
24“居士们，哪种人是既不折磨自己、也不致力于自我折磨的实践，既不折磨他人、也不致力于折磨他人的实践；他既不自苦、也不苦他，就在现世中，无渴爱、寂灭、清凉、亲身感受快乐，以成就梵行的自己而住呢？居士们，在此，如来出现于世，是阿拉汉、正自觉者……他舍断了这五种盖——这些心的污垢、令智慧羸弱的因素后，由于远离了感官欲乐、远离了不善法，他进入并安住于有寻、有伺，由远离而生起喜与乐的初禅。随着寻与伺的平息，内心成为净信并专一，他进入并安住于无寻、无伺，由定而生起喜与乐的第二禅……第三禅……第四禅而住。
‘‘Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… 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…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.
25当他这样入定后，心清净、纯净、无秽、离随烦恼、柔软、堪用、稳固、不动摇时，他将心导向宿命智。他回忆起种种过去世，例如：一生、两生……（中略）……如此，他随其细节与因缘回忆起种种过去世。当他这样入定后，心清净、纯净、无秽、离随烦恼、柔软、堪用、稳固、不动摇时，他将心导向有情死生智。他以清净、超越常人的天眼，看见有情正在死亡、正在再生，有低劣的、有高尚的，有美丽的、有丑陋的，有去善趣的、有去恶趣的……（中略）……他依业随行而了知有情。当他这样入定后，心清净、纯净、无秽、离随烦恼、柔软、堪用、稳固、不动摇时，他将心导向漏尽智。他如实了知：'这是苦'……（中略）……他如实了知：'这是导向漏灭之道'。当他这样知、这样见时，心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱中，生起'已解脱'之智。他了知：'生已尽，梵行已立，应作已作，不再有来生。'居士们，这人既不顽固地修习折磨自己的实践，也不顽固地修习折磨他人的实践；他不折磨自己也不折磨他人，就在现法中，他已无饥渴、已寂灭、已清凉、领受快乐，以成就梵行而自在而住。
‘‘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. 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…pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘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, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.
26这样说完后，沙喇的婆罗门居士们对世尊这样说：'太美妙了，乔达摩大师！太美妙了，乔达摩大师！就像有人将倒下的扶起来，将隐藏的揭开，为迷路者指明道路，在黑暗中举着油灯让有眼睛的人看见色。同样的，乔达摩大师用种种方式阐明了法。我们归依乔达摩大师、归依法、归依比丘僧团。请乔达摩大师接受我们为在家弟子，从今日起至生命终结，我们归依。'
Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.
27其摄颂为：
Tassuddānaṃ –
28无戏论经完 第十
Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.
29居士品完 第一
Gahapativaggo niṭṭhito paṭhamo.
30其摄颂——
Tassuddānaṃ –
31康达拉、那嘎、有学，波达利，然后是基瓦卡拔果；
Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;
32优婆离、调伏、库库拉、阿巴亚，多受和无过失为第十。
Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.