MN 64 · 大玛伦咖经
129如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：'比丘们。'那些比丘回答世尊：'尊者。'世尊说了这个：'比丘们，你们忆持我教导的五下分结吗？'
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这样说完后，尊者马卢咖子对世尊这样说：'尊者，我忆持世尊教导的五下分结。''马卢咖子，你是如何忆持我教导的五下分结的呢？''尊者，我忆持有身见是世尊教导的下分结；我忆持疑是世尊教导的下分结；我忆持戒禁取是世尊教导的下分结；我忆持欲欲是世尊教导的下分结；我忆持嗔恚是世尊教导的下分结。尊者，我就是这样忆持世尊教导的五下分结的。'
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'马卢咖子，你到底忆持谁这样教导了这五下分结？马卢咖子，其他外道游行者不会用这个婴儿的比喻来指责你吗？马卢咖子，因为一个幼小、无知、仰卧的婴儿，连“有身”这个概念都没有，怎么会有身见生起呢？然而有身见随眠确实潜伏在他里面。马卢咖子，因为一个幼小、无知、仰卧的婴儿，连“法”这个概念都没有，怎么会对法生起疑呢？然而疑随眠确实潜伏在他里面。马卢咖子，因为一个幼小、无知、仰卧的婴儿，连“戒”这个概念都没有，怎么会对戒生起戒禁取呢？然而戒禁取随眠确实潜伏在他里面。马卢咖子，因为一个幼小、无知、仰卧的婴儿，连“欲”这个概念都没有，怎么会对欲生起欲欲呢？然而欲贪随眠确实潜伏在他里面。马卢咖子，因为一个幼小、无知、仰卧的婴儿，连“众生”这个概念都没有，怎么会对众生生起嗔恚呢？然而嗔恚随眠确实潜伏在他里面。马卢咖子，其他外道游行者难道不会用这个婴儿的比喻来指责你吗？'这样说完后，尊者阿难对世尊这样说：'世尊，现在是时候了，善逝，现在是时候了，请世尊教导五下分结吧。比丘们听了世尊的教导后，会忆持住的。''阿难，那么你听着，好好地用心思惟，我要说了。''是的，尊者。'尊者阿难回答世尊。世尊这样说道：
‘‘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，没有听闻过的凡夫，不见圣者，不熟悉圣法，在圣法中未被调伏；不见善人，不熟悉善人法，在善人法中未被调伏。他以被有身见缠缚之心而住，以被有身见占据之心而住；对于已生起的有身见，不如实了知出离。他的那个有身见变得牢固、未被调伏，成为下分结。他以被疑缠缚之心而住，以被疑占据之心而住；对于已生起的疑，不如实了知出离。他的那个疑变得牢固、未被调伏，成为下分结。他以被戒禁取缠缚之心而住，以被戒禁取占据之心而住；对于已生起的戒禁取，不如实了知出离。他的那个戒禁取变得牢固、未被调伏，成为下分结。他以被欲贪缠缚之心而住，以被欲贪占据之心而住；对于已生起的欲贪，不如实了知出离。他的那个欲贪变得牢固、未被调伏，成为下分结。他以被嗔恚缠缚之心而住，以被嗔恚占据之心而住；对于已生起的嗔恚，不如实了知出离。他的那个嗔恚变得牢固、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，有听闻的圣弟子，见圣者，熟悉圣法，在圣法中善为调伏；见善人，熟悉善人法，在善人法中善为调伏。他不以被有身见缠缚之心而住，不以被有身见占据之心而住；对于已生起的有身见，如实了知出离。他的那个有身见连同随眠都被断除。他不以被疑缠缚之心而住，不以被疑占据之心而住；对于已生起的疑，如实了知出离。他的那个疑连同随眠都被断除。他不以被戒禁取缠缚之心而住，不以被戒禁取占据之心而住；对于已生起的戒禁取，如实了知出离。他的那个戒禁取连同随眠都被断除。他不以被欲贪缠缚之心而住，不以被欲贪占据之心而住；对于已生起的欲贪，如实了知出离。他的那个欲贪连同随眠都被断除。他不以被嗔恚缠缚之心而住，不以被嗔恚占据之心而住；对于已生起的嗔恚，如实了知出离。他的那个嗔恚连同随眠都被断除。
‘‘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，哪条是断除五下分结的道、哪条是道迹呢？不依靠那条道、那条道迹，却想要知道、看到或断除五下分结——这是没有道理的。阿难，正如有一棵屹立着的、有心材的大树，不剥开树皮、不剥开边材，却想要切断心材——这是没有道理的。同样地，阿难，不依靠那条断除五下分结的道、那条道迹，却想要知道、看到或断除五下分结——这是没有道理的。'
‘‘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，如果有一条道路、一种方法是为了断除五下分结的，那么沿着这条道路、这种方法，就能够了知、看见或断除五下分结——这是有道理的。阿难，就像一棵巨大、有树心的树立在那里，你剥去它的树皮，再剥去它的边材，然后才可能切到树心——这是有道理的；同样地，阿难，如果有一条道路、一种方法是为了断除五下分结的，那么沿着这条道路、这种方法，就能够了知、看见或断除五下分结——这是有道理的。阿难，就像恒河涨满了水，水位平了岸，乌鸦都可以喝到。这时来了一个体弱的人，他想：‘我要用自己手臂的力量横渡这恒河的水流，安全地到达对岸。’但他不可能仅靠手臂的力量横渡恒河的水流，安全地到达对岸。同样地，阿难，当解脱身见、导向灭度的法被宣说时，那些对此心不投入、不喜悦、不安住、不自在的人，就应该像那个体弱的人一样被看待。阿难，就像恒河涨满了水，水位平了岸，乌鸦都可以喝到。这时来了一个强壮的人，他想：‘我要用自己手臂的力量横渡这恒河的水流，安全地到达对岸。’他确实能靠手臂的力量横渡恒河的水流，安全地到达对岸。同样地，阿难，当解脱身见、导向灭度的法被宣说时，那些对此心投入、喜悦、安住、自在的人，就应该像那个强壮的人一样被看待。
‘‘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？什么是断除五下分结的方法呢？阿难，在此，比丘由于远离依著，为了完全断除一切不善法，为了平息一切身的粗重，他确实远离感官欲望，远离不善的心法，进入了有寻有伺、由远离而生的喜乐——初禅，并且安住其中。他对于在那里所呈现的一切，也就是属于色、受、想、行、识的这些法，如实地观察其为无常、苦、病、痈、箭、痛、疾、非己、败坏、空、无我。于是，他让自己的心从这些法上转离。在让自己的心从这些法上转离之后，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，灭度，涅槃。’安立在那里，他便证得了诸漏灭尽；如果没有证得诸漏灭尽，那么由于那种对法的爱乐、对法的喜悦，他也会在五下分结断尽无余之后，成为一位化生者，在那里进入般涅槃，不再从那世间返回来。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，比丘由于寻和伺的止息……进入了二禅并安住其中……进入了三禅……进入了四禅并安住其中。他对于在那里所呈现的一切，也就是属于色、受、想、行、识的……不再从那世间返回来。阿难，这也是断除五下分结的道路，这也是断除五下分结的方法。
‘‘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，平息有对想，不作意种种想，心里想着‘虚空是无限的’，进入了空无边处并安住其中。他对于在那里所呈现的一切，也就是属于受、想、行、识的……不再从那世间返回来。阿难，这也是断除五下分结的道路，这也是断除五下分结的方法。
‘‘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，心里想着‘识是无限的’，进入了识无边处并安住其中。他对于在那里所呈现的一切，也就是属于受、想、行、识的……不再从那世间返回来。阿难，这也是断除五下分结的道路，这也是断除五下分结的方法。
‘‘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，心里想着‘没有什么东西了’，进入了无所有处并安住其中。他对于在那里所呈现的一切，也就是属于受、想、行、识的……不再从那世间返回来。阿难，这也是断除五下分结的道路，这也是断除五下分结的方法。
‘‘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“圣尊，如果这就是断除五下分结的道与道迹，那为什么这里有些比丘是心解脱者，有些比丘是慧解脱者呢？”“阿难，在这点上，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世尊说了这个。阿难尊者对世尊的所说，心满意足，大为欢喜。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
15大玛伦咖经完 第四
Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.