MN 64 · 大鬘童子经
129如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，世尊对诸比丘说：“比丘们。”那些比丘回答：“尊者。”世尊对他们说：“比丘们，你们可忆持我所教导的五下分结吗？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti?
2世尊说完后，尊者鬘童子对世尊这样说道：“尊者，我忆持世尊所教导的五下分结。”“鬘童子，你是如何忆持我所教导的五下分结的呢？”“尊者，我忆持有身见为世尊所教导的下分结；我忆持疑为世尊所教导的下分结；我忆持戒禁取为世尊所教导的下分结；我忆持欲贪为世尊所教导的下分结；我忆持嗔恚为世尊所教导的下分结。尊者，我正是这样忆持世尊所教导的五下分结。”
Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti. ‘‘Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti? ‘‘Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti.
3“鬘童子，你到底记得是谁这样教了你五下分结？鬘童子，外道的游行者们难道不会用这婴儿的譬喻来指责你吗？鬘童子，一个幼小、无知、仰卧的婴儿，连‘有身’这个概念都没有，又怎会生起身见呢？然而，有身见的随眠却潜伏在他里面。鬘童子，一个幼小、无知、仰卧的婴儿，连‘法’这个概念都没有，又怎会对法生疑呢？然而，疑的随眠却潜伏在他里面。鬘童子，一个幼小、无知、仰卧的婴儿，连‘戒’这个概念都没有，又怎会对戒生起戒禁取呢？然而，戒禁取的随眠却潜伏在他里面。鬘童子，一个幼小、无知、仰卧的婴儿，连‘欲’这个概念都没有，又怎会对欲生起欲贪呢？然而，欲贪的随眠却潜伏在他里面。鬘童子，一个幼小、无知、仰卧的婴儿，连‘众生’这个概念都没有，又怎会对众生生起嗔恚呢？然而，嗔恚的随眠却潜伏在他里面。鬘童子，外道的游行者们难道不会用这婴儿的譬喻来指责你吗？” 说完后，尊者阿难便对世尊这样说：“世尊，是时候了！善逝，是时候了！愿世尊开示五下分结，让比丘们闻得世尊的教说。”
‘‘Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta , aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo . Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī’’ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –
130阿难，在这里，未闻法的凡夫，不见圣者，不巧于圣法，在圣法中未受调伏；不见善人，不巧于善人法，在善人法中未受调伏。其心被有身见所缠缚、所占据而住；对已生起的有身见，他不如实了知出离。他的那个有身见便变得坚固，未被调伏，成为下分结。其心被疑所缠缚、所占据而住；对已生起的疑，他不如实了知出离。他的那个疑便变得坚固，未被调伏，成为下分结。其心被戒禁取所缠缚、所占据而住；对已生起的戒禁取，他不如实了知出离。他的那个戒禁取便变得坚固，未被调伏，成为下分结。其心被欲贪所缠缚、所占据而住；对已生起的欲贪，他不如实了知出离。他的那个欲贪便变得坚固，未被调伏，成为下分结。其心被嗔恚所缠缚、所占据而住；对已生起的嗔恚，他不如实了知出离。他的那个嗔恚便变得坚固，未被调伏，成为下分结。
‘‘Idhānanda , assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena ; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.
131阿难，然而，多闻的圣弟子，已见圣者，善巧于圣法，在圣法中善得调伏；已见善人，善巧于善人法，在善人法中善得调伏。其心不被有身见所缠缚、所占据而住；对已生起的有身见，他如实了知出离。他的那个有身见连同随眠一并断除。其心不被疑所缠缚、所占据而住；对已生起的疑，他如实了知出离。他的那个疑连同随眠一并断除。其心不被戒禁取所缠缚、所占据而住；对已生起的戒禁取，他如实了知出离。他的那个戒禁取连同随眠一并断除。其心不被欲贪所缠缚、所占据而住；对已生起的欲贪，他如实了知出离。他的那个欲贪连同随眠一并断除。其心不被嗔恚所缠缚、所占据而住；对已生起的嗔恚，他如实了知出离。他的那个嗔恚连同随眠一并断除。
‘‘Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati . Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.
132“阿难，凡是为了断除五下分结的道与行道，不依靠那条道、那条行道，却想要了知、看见或断除五下分结——这是不可能的。阿难，犹如一棵屹立而有心材的大树，不剥开树皮，不剥开边材，却想切断心材——这是不可能的。同样地，阿难，凡是为了断除五下分结的道与行道，不依靠那条道、那条行道，却想要了知、看见或断除五下分结——这也是不可能的。”
‘‘Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.
7阿难，然而，凡是断除五下分结的道与道迹，依循此道、此行迹，便能了知、看见或断除五下分结——这是可能的。阿难，犹如一棵巨大而有树心的树立着，先剥去其树皮，再剥去其边材，然后便可能切到树心——这是可能的；同样地，阿难，凡是断除五下分结的道与道迹，依循此道、此行迹，便能了知、看见或断除五下分结——这是可能的。阿难，犹如恒河涨满水流，齐岸而满，以致乌鸦皆能饮到。那时有一体质虚弱的人走来，他心想：‘我当凭手臂之力横渡此恒河水流，安然到达对岸。’但他不可能仅凭手臂之力横渡恒河水流，安然到达对岸。同样地，阿难，在导向有身灭的法被宣说之时，那些心于此法不投入、不欣悦、不安住、不得解脱的人，便应被视为如同那位体质虚弱的人。阿难，犹如恒河涨满水流，齐岸而满，以致乌鸦皆能饮到。那时有一强壮有力的人走来，他心想：‘我当凭手臂之力横渡此恒河水流，安然到达对岸。’他便确实能凭手臂之力横渡恒河水流，安然到达对岸。同样地，阿难，在导向有身灭的法被宣说之时，那些心于此法投入、欣悦、安住、解脱的人，便应被视为如同那位强壮有力的人。
‘‘Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti ; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.
133阿难，那么，什么是断除五下分结的道路与方法呢？阿难，在此，比丘由于远离依著、断除不善法，以及一切身粗重的完全止息，他便远离感官欲乐、远离不善法，有寻有伺，由远离而生起的喜与乐，进入并安住于初禅。对于他所安住之处所呈现的一切，也就是属于色、受、想、行、识的这些法，他如实观察其无常、苦、病、痈、箭、痛、疾、非我所、变坏、空、无我。他令自己的心从这些法上转离。令心从这些法转离之后，他将心导向那不死界：‘这就是寂静，这就是殊胜，也就是：一切行的止息，一切依著的彻底舍离，渴爱的灭尽，离染，灭，涅槃。’安住于此，他便证得诸漏灭尽；如果没有证得诸漏灭尽，由于对法味的爱乐、对法味的喜悦，他也会在五下分结断尽无余之后，成为化生者，在那里进入般涅槃，不再从那个世间返回。阿难，这就是断除五下分结的道路，这就是断除五下分结的方法。
‘‘Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
9再者，阿难，比丘因寻与伺的止息……进入并安住于第二禅……第三禅……第四禅。对于那里所呈现的一切——凡属于色、受、想、行、识的——他皆观其为……成为不再从那世间还转之法。阿难，这也是断除五下分结之道，这也是断除五下分结之行道。
‘‘Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
10再者，阿难，比丘完全超越一切色想，令有对想消失，不作意种种想，了知‘虚空是无限的’，进入并安住于空无边处。对于那里所呈现的一切——凡属于受、想、行、识的——他皆观其为……成为不再从那世间还转之法。阿难，这也是断除五下分结之道，这也是断除五下分结之行道。
‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
11再者，阿难，比丘完全超越空无边处，了知‘识是无限的’，进入并安住于识无边处。对于那里所呈现的一切——凡属于受、想、行、识的——他皆观其为……成为不再从那世间还转之法。阿难，这也是断除五下分结之道，这也是断除五下分结之行道。
‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
12再者，阿难，比丘完全超越识无边处，觉知‘无所有’，进入并安住于无所有处。他对于该处所有属于受、想、行、识的诸法……成为不再从那世间还转者。阿难，这也是断除五下分结之道，这也是断除五下分结之行道。
‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā’’ti.
13“世尊，若这确是断除五下分结的道与行道，为何此处有些比丘是心解脱者，有些比丘是慧解脱者呢？”“阿难，就此而言，我说这是他们根器的差别。”
‘‘Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino’’ti? ‘‘Ettha kho panesāhaṃ , ānanda, indriyavemattataṃ vadāmī’’ti.
14世尊这样说。阿难尊者心满意足，对世尊的所说大为欢喜。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.