MN 65 · 跋德利经
134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。”那些比丘回应世尊：“尊者。”世尊这样说：“比丘们，我受用一座食。比丘们，我在受用一座食时，体会到少病、少恼、轻快、有力和安乐住。来吧，比丘们，你们也受用一座食。比丘们，你们在受用一座食时，也将体会到少病、少恼、轻快、有力和安乐住。”这么说的时候，具寿跋德利对世尊这样说：“尊者，我不能受用一座食；尊者，我若受用一座食，会有恶作，会有追悔。”“那么，跋德利，你在被邀请的地方，吃一部分，拿走一部分之后再吃。这样，跋德利，你吃着也等于过着一座食的生活。”“尊者，即使这样我也不能受用；尊者，即使这样吃，我也会生起恶作，也会生起追悔。”于是，当世尊制定学处、比丘僧团受持训练时，具寿跋德利公开表示不乐行。然后，具寿跋德利整整三个月都不出现在世尊面前，就如同一个在导师教法中训练不圆满的人那样。
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 – ‘‘ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. ‘‘Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī’’ti . ‘‘Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.
135那时，恰巧众多比丘正在为世尊做衣，心想：“等衣服做好了，世尊过完三个月就要出去游行了。”那时，具寿跋德利就去接近那些比丘；到了之后，和那些比丘相互问候。彼此间说完亲切、令人铭记的话后，在一旁坐下。那些比丘对坐在一旁的具寿跋德利这样说：“贤友跋德利，我们在为世尊做衣。等衣服做好，世尊过完三个月就要出去游行了。来吧，贤友跋德利，请你好好重视这个过失，以后不要让它变得更难处理。”“好的，贤友们。”具寿跋德利回应了那些比丘后，就去见世尊；到了之后，顶礼世尊，在一旁坐下。坐在一旁的具寿跋德利对世尊这样说：“尊者，我犯了过错，如同愚者、如同痴迷者、如同不善者一般，竟在世尊制定学处、比丘僧团受持训练时，公开表示不乐行。尊者，请世尊原谅我的过错，视为过错，以利未来防护。”
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – ‘‘idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati . Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.
3“确实，跋德利，你犯了过错，如同愚者、如同痴迷者、如同不善者一般，竟在我制定学处、比丘僧团受持训练时，公开表示不乐行。跋德利，那个时候你也没能洞察到这个时机：‘世尊现正住在舍卫城，世尊也会知道我——一个名叫跋德利的比丘，在导师的教法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。跋德利，那个时候你也没能洞察到这个时机：‘有众多比丘在舍卫城入雨安居，他们也会知道我——一个名叫跋德利的比丘，在导师的教法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。跋德利，那个时候你也没能洞察到这个时机：‘有众多比丘尼在舍卫城入雨安居，她们也会知道我——一个名叫跋德利的比丘，在导师的教法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。跋德利，那个时候你也没能洞察到这个时机：‘有众多近事男住在舍卫城，他们也会知道我——一个名叫跋德利的比丘，在导师的教法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。跋德利，那个时候你也没能洞察到这个时机：‘有众多近事女住在舍卫城，她们也会知道我——一个名叫跋德利的比丘，在导师的教法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。跋德利，那个时候你也没能洞察到这个时机：‘有众多来自不同宗派的外道沙门婆罗门在舍卫城入雨安居，他们也会知道我——一个名叫跋德利的比丘，沙门乔达摩的弟子，而且是长老级的比丘，在教学法中是个训练不圆满的人。’跋德利，你也没能洞察到这个时机。”
‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli , samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti.
4“尊者，我犯了过错，如同愚者、如同痴迷者、如同不善者一般，竟在世尊制定学处、比丘僧团受持训练时，公开表示不乐行。尊者，请世尊原谅我的过错，视为过错，以利未来防护。”“确实，跋德利，你犯了过错，如同愚者、如同痴迷者、如同不善者一般，竟在我制定学处、比丘僧团受持训练时，公开表示不乐行。”
‘‘Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi’’.
136“跋德利，你认为怎么样？这里假如有一位两分解脱的比丘。我如果这样对他说：‘来吧，比丘，你替我在泥沼里做条路！’他会自己踏进去，或是用其他方式把身体挪开，还是会说‘不’呢？”
‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?
6“尊者，那是不会的。”
‘‘No hetaṃ, bhante’’.
7「不会，尊者。」
‘‘No hetaṃ, bhante’’.
8跋德利，你怎么看？假如这里有位比丘，他是慧解脱者……身证者……见至者……信解脱者……法随行者……信随行者，我这样对他说：‘来吧，比丘，你替我在泥沼上当桥。’他会真的踏上去，或者用其他方式把身体挪过去，还是会说‘我不行’呢？
‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?
9不，尊者，他不会那样的。
‘‘No hetaṃ, bhante’’.
10「不会，尊者。」
‘‘No hetaṃ, bhante’’.
11跋德利，你怎么看？跋德利，在那个时候，你是双分解脱者，或是慧解脱者，或是身证者，或是见至者，或是信解脱者，或是法随行者，或是信随行者吗？
‘‘Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā’’ti?
12不，尊者，我不是。
‘‘No hetaṃ, bhante’’.
13「不是，尊者。」
‘‘No hetaṃ, bhante’’.
14跋德利，难道在那个时候，你不是空虚的、虚无的、有过失的吗？
‘‘Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho’’ti?
15是的，尊者。尊者，我犯了过错，由于愚笨、由于暗昧、由于不善，竟在世尊制定学处、比丘僧团受持学处之时，公开说了不情愿的话。尊者，愿世尊出于未来的防护，接受我这已见到的过错为过错。跋德利，你确实犯了过错，由于愚笨、由于暗昧、由于不善，竟在我制定学处、比丘僧团受持学处之时，公开说了不情愿的话。跋德利，既然你已见到过错为过错，并依法改正，我们接受它。跋德利，在圣者的律中，一个人见到过错为过错，依法改正，并在未来生起防护，这就是他的进步。
‘‘Evaṃ , bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati’’.
137跋德利，这里有一位在导师的教法中戒学不圆满的比丘。他心里会这么想：‘我何不去依靠一处空闲的坐卧处——山林、树下、山丘、岩谷、山洞、坟场、丛林、露地、草堆呢？说不定我就能证得那些超越凡夫之法、足以成为圣者的智见殊胜境界。’于是他就去依靠山林、树下、山丘、岩谷、山洞、坟场、丛林、露地、草堆这些空闲的坐卧处。像这样在偏远之处独住的时候，导师也会呵责他，有智慧的同梵行者经过观察后也呵责他，天神们也呵责他，他自己也呵责自己。这样一来，他被导师呵责，被有智慧的同梵行者观察后呵责，被天神们呵责，也被自己呵责，就没法证得超越凡夫之法、足以成为圣者的智见殊胜境界。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学不圆满的人，事情就是这样的。
‘‘Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.
138可是，跋德利，这里又有一位在导师的教法中戒学圆满的比丘。他心里也会这么想：‘我何不去依靠一处空闲的坐卧处……草堆呢？说不定我就能证得那些超越凡夫之法、足以成为圣者的智见殊胜境界。’于是他就去依靠这些空闲的坐卧处。像这样在偏远之处独住的时候，导师不会呵责他，有智慧的同梵行者观察后不会呵责他，天神们不会呵责他，他自己也不会呵责自己。这样一来，他不被导师呵责，不被有智慧的同梵行者观察后呵责，不被天神们呵责，也不被自己呵责，便能证得超越凡夫之法、足以成为圣者的智见殊胜境界。他由于远离了感官欲望、远离了不善法，有寻有伺，从远离中生起喜与乐，进入并安住于初禅。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学圆满的人，事情就是这样的。
‘‘Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito , anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
139再者，跋德利，这位比丘由于寻与伺平息下来，内心获得安定，心念趋于专一，无寻无伺，从定中生起喜与乐，进入并安住于第二禅。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学圆满的人，事情就是这样的。
‘‘Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
19再者，跋德利，这位比丘由于对喜也离染，住于舍心，具念正知，以身感受乐，进入并安住于那种圣者们所称说的‘舍心、具念、住于乐’的第三禅。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学圆满的人，事情就是这样的。
‘‘Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
20再者，跋德利，这位比丘由于断除了乐，也断除了苦，在先前喜与忧就已经消失，进入并安住于那种不苦不乐、舍心清净具念的第四禅。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学圆满的人，事情就是这样的。
‘‘Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
21当他的心如此进入定境，达到清净、明净、无垢、远离随烦恼、柔软、适合作业、安住、不动摇的状态时，他就把心导向宿命随念智。他能随念起自己种种过去世的情形，例如：一生、二生……像这样，他能随念起自己种种过去世的具体情状和大致轮廓。是什么缘故呢？跋德利，这正是因为在导师的教法中，一个戒学圆满的人，事情就是这样的。
‘‘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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
22当他的心如此入定后——清净、纯净、没有污点、远离随烦恼、柔软、适合运作、稳固、达到不动摇的状态——他将心导向了知众生的死与生。他以那超越常人、清净的天眼，看见众生正在死去、正在投生，看见低贱的、高贵的，美丽的、丑陋的，去往善趣的、去往恶趣的，他了知众生如何依照各自的业而流转：'这些尊者众生，确实具备了身的恶行……投生到了恶处、苦界、地狱；而这些尊者众生，确实具备了身的善行……投生到了善趣、天界。'如此，以那超越常人、清净的天眼……他了知众生如何依照各自的业而流转。这是为什么呢？跋德利，事情的道理就是这样，它发生在那些在导师的教法中、于学处上圆满实行的人身上。
‘‘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…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
23当他的心如此入定后——清净、纯净、没有污点、远离随烦恼、柔软、适合运作、稳固、达到不动摇的状态——他将心导向了知诸漏灭尽。他如实地了知：'这是苦'；他如实地了知：'这是苦的集起'；他如实地了知：'这是苦的灭'；他如实地了知：'这是通向苦灭的道路'。他如实地了知：'这些是漏'；他如实地了知：'这是漏的集起'；他如实地了知：'这是漏的灭'；他如实地了知：'这是通向漏灭的道路'。当他如此知、如此见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱时，有'解脱了'的智。他证知：'生已尽，梵行已立，所应作的已作，不再有这有的状态。'这是为什么呢？跋德利，事情的道理就是这样，它发生在那些在导师的教法中、于学处上圆满实行的人身上。
‘‘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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā’’ti.
140听了这话，具寿跋德利对世尊说了这个：'尊者，是什么原因，是什么因缘，使得这里的某些比丘受到僧团强行、一再地处理？而尊者，又是什么原因，是什么因缘，使得这里的某些比丘不会受到那样的强行、一再地处理？' '跋德利，在这里，有一种比丘是常常犯戒者、屡犯戒者。当被比丘们劝告时，他转移话题、把话引开，表现出怨恨、恼怒和不满，不好好照着做，不提供“下意”，不走向解决，也不说：“能让僧团满意的，我就照做。”在那时，跋德利，比丘们就这样想：“贤友们，这个比丘是常常犯戒者、屡犯戒者。当被比丘们劝告时，他转移话题、把话引开，表现出怨恨、恼怒和不满，不好好照着做，不提供“下意”，不走向解决，也不说：‘能让僧团满意的，我就照做。’贤友们，来吧，我们这样这样好好考量这位比丘，好让这个诤讼不会太快平息。”对于像那样的比丘，跋德利，比丘们就这样这样考量他，好让这个诤讼不会太快平息。'
Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti? ‘‘Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
141'但在这里，跋德利，有一种比丘是常常犯戒者、屡犯戒者。当被比丘们劝告时，他不转移话题、不把话引开，不表现出怨恨、恼怒和不满，好好照着做，提供“下意”，走向解决，并且说：“能让僧团满意的，我就照做。”在那时，跋德利，比丘们就这样想：“贤友们，这个比丘是常常犯戒者、屡犯戒者。当被比丘们劝告时，他不转移话题、不把话引开，不表现出怨恨、恼怒和不满，好好照着做，提供“下意”，走向解决，并且说：‘能让僧团满意的，我就照做。’贤友们，来吧，我们这样这样好好考量这位比丘，好让这个诤讼能快快平息。”对于像那样的比丘，跋德利，比丘们就这样这样考量他，好让这个诤讼能快快平息。'
‘‘Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
142'跋德利，在这里，有一种比丘是不常犯戒者、极少犯戒者。当被比丘们劝告时，他转移话题、把话引开，表现出怨恨、恼怒和不满，不好好照着做，不提供“下意”，不走向解决，也不说：“能让僧团满意的，我就照做。”在那时，跋德利，比丘们就这样想：“贤友们，这个比丘是不常犯戒者、极少犯戒者。当被比丘们劝告时，他转移话题、把话引开，表现出怨恨、恼怒和不满，不好好照着做，不提供“下意”，不走向解决，也不说：‘能让僧团满意的，我就照做。’贤友们，来吧，我们这样这样好好考量这位比丘，好让这个诤讼不会太快平息。”对于像那样的比丘，跋德利，比丘们就这样这样考量他，好让这个诤讼不会太快平息。'
‘‘Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo . So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
143'但在这里，跋德利，有一种比丘是不常犯戒者、极少犯戒者。当被比丘们劝告时，他不转移话题、不把话引开，不表现出怨恨、恼怒和不满，好好照着做，提供“下意”，走向解决，并且说：“能让僧团满意的，我就照做。”在那时，跋德利，比丘们就这样想：“贤友们，这个比丘是不常犯戒者、极少犯戒者。当被比丘们劝告时，他不转移话题、不把话引开，不表现出怨恨、恼怒和不满，好好照着做，提供“下意”，走向解决，并且说：‘能让僧团满意的，我就照做。’贤友们，来吧，我们这样这样好好考量这位比丘，好让这个诤讼能快快平息。”对于像那样的比丘，跋德利，比丘们就这样这样考量他，好让这个诤讼能快快平息。'
‘‘Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
144跋德利，在这里有一种情况：某位比丘仅靠着那一点点信心、一点点喜爱在坚持着。对此，跋德利，比丘们会这样想：‘这位贤友比丘只是靠着那一点点信心、一点点喜爱在坚持着。如果我们对这位比丘步步紧逼、强行采取强硬措施，那么可别让他连那仅有的一点点信心、一点点喜爱也从那里退失了啊。’跋德利，就好比一个人只有一只眼睛，他的朋友、同事、亲族、血亲都会小心翼翼地保护他那仅剩的一只眼睛，心想：‘可别让他连这仅有的一只眼睛也从那里失去了啊。’同样地，跋德利，在这里就有某位比丘仅靠着那一点点信心、一点点喜爱在坚持着。对此，跋德利，比丘们会这样想：‘这位贤友比丘只是靠着那一点点信心、一点点喜爱在坚持着。如果我们对这位比丘步步紧逼、强行采取强硬措施，那么可别让他连那仅有的一点点信心、一点点喜爱也从那里退失了啊。’跋德利，这就是其因，这就是其缘，正因为如此，在这里，对某类比丘会步步紧逼、强行采取强硬措施。但另一方面，跋德利，还有另一种因、另一种缘，正因为如此，在这里，对某类比丘就不会那样步步紧逼、强行采取强硬措施了。”
‘‘Idha , bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti.
145“尊者，是什么因、什么缘，使得以前学处数量较少，却有较多比丘住立于完全了知呢？尊者，又是什么因、什么缘，使得现在学处数量多起来了，反而只有较少比丘住立于完全了知呢？”“跋德利，正是如此。当众生走向衰败，正法逐渐隐没时，就会有较多的学处，而只有较少的比丘住立于完全了知。跋德利，只要那些能导致诸漏生起的法还没有在僧团中出现，导师就不会为弟子们制定学处。然而，跋德利，一旦那些能导致诸漏生起的法在僧团中出现了，那时，导师就会为了防护、对治这些能导致诸漏生起的法，而为弟子们制定学处。跋德利，只要僧团还没有达到规模宏大的程度，那些能导致诸漏生起的法就不会在僧团中出现。然而，跋德利，一旦僧团达到了规模宏大，那时，那些能导致诸漏生起的法就会在僧团中出现，导师就会为了防护、对治这些能导致诸漏生起的法，而为弟子们制定学处。跋德利，只要僧团还没有达到利养最胜、声誉最胜、博学多闻、经验丰富、久远年岁的程度，那些能导致诸漏生起的法就不会在僧团中出现。然而，跋德利，一旦僧团达到了久远年岁，那时，那些能导致诸漏生起的法就会在僧团中出现，导师就会为了防护、对治这些能导致诸漏生起的法，而为弟子们制定学处。”
‘‘‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? ‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.
146“跋德利，在那个时候，当我为你们讲授以良马为譬喻的法门时，你当时可只是寥寥少数中的一员啊。你还记得吗，跋德利？”
‘‘Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī’’ti ?
31“尊者，这个我不记得了。”
‘‘No hetaṃ, bhante’’.
32「不，尊者。」
‘‘No hetaṃ, bhante’’.
33“那么，跋德利，在这件事情上，你认为是什么原因呢？”
‘‘Tatra, bhaddāli, kaṃ hetuṃ paccesī’’ti?
34“尊者，那一定是长期以来，我在导师的教法中，对于应当修学的，都是一个不圆满实行者的缘故。”
‘‘So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi’’nti.
35“跋德利，这并不是那个原因，也不是那个条件。不过，跋德利，长久以来，我用自己的心去揣度你的心，早已清楚了——‘在我教导法的时候，这个愚痴人并没有把它当回事，没有用心去留意，没有全心全意地投入，没有倾耳聆听法。’即使如此，跋德利，我还是要为你讲一个关于良种马的法的教导。你听着，好好用心。我要说了。” “好的，尊者。”跋德利尊者回应世尊。世尊接着说——
‘‘Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –
147“跋德利，这就好比一个熟练的驯马师，得到了一匹优良的良种马。他首先做的，就是给它套上口衔进行训练。在被迫接受口衔训练时，因为它正在被迫接受一个从未做过的事情，所以免不了会有各种各样的挣扎、抗拒和乱蹦乱跳。但是，通过反复的训练和循序渐进的训练，它在那一点上就完全安顿下来了。跋德利，当这匹优良的良种马通过反复和循序渐进的训练，在那一点上完全安顿下来之后，驯马师就会进一步给它套上轭具进行训练。在被迫接受轭具训练时，因为它正在被迫接受一个从未做过的事情，所以免不了会有各种各样的挣扎、抗拒和乱蹦乱跳。但是，通过反复的训练和循序渐进的训练，它在那一点上就完全安顿下来了。跋德利，当这匹优良的良种马通过反复和循序渐进的训练，在那一点上完全安顿下来之后，驯马师就会进一步训练它跑圈、绕环、踏蹄、奔跑、冲刺，训练它具备王者的素质、王者的血统，训练它达到最高的速度、最高的耐力、最高的驯顺。在被迫接受最高速度、最高耐力、最高驯顺的训练时，因为它正在被迫接受一个从未做过的事情，所以免不了会有各种各样的挣扎、抗拒和乱蹦乱跳。但是，通过反复的训练和循序渐进的训练，它在那一点上就完全安顿下来了。跋德利，当这匹优良的良种马通过反复和循序渐进的训练，在那一点上完全安顿下来之后，驯马师就会进一步给予它美容和饮料作为奖赏。跋德利，具足这十个条件的优良良种马，才配得上国王使用，成为国王的专属坐骑，被算作是国王御驾的一部分。”
‘‘Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati . Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.
37“跋德利，同样地，具足十种法的比丘，是值得供养的、值得款待的、值得布施的、值得合掌礼敬的，是世间无上的福田。是哪十种呢？跋德利，这里一位比丘具足无学的正见，具足无学的正思惟，具足无学的正语，具足无学的正业，具足无学的正命，具足无学的正精进，具足无学的正念，具足无学的正定，具足无学的正智，具足无学的正解脱。跋德利，就是具足这十种法，这位比丘是值得供养的、值得款待的、值得布施的、值得合掌礼敬的，是世间无上的福田。”
‘‘Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti , asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti.
38这是世尊所说的。听完世尊的话，跋德利尊者心里很满意，对世尊所说的感到欢喜。
Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.
39跋德利经完 第五
Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.