MN 66 · 鹌鹑喻经
148如是我闻：有一次，世尊住在央伽国一个叫阿巴纳的城镇里。那天上午，世尊穿好下衣，拿着钵和上衣，进入阿巴纳去托钵。在阿巴纳托钵完毕，吃完饭返回之后，他为了做日间静修，便朝着某个丛林走去。进入那片丛林后，他在一棵树下坐下来，开始日间静修。那时，优陀夷尊者也穿好下衣，拿着钵和上衣，进入阿巴纳去托钵。在阿巴纳托钵完毕，吃完饭返回之后，他也为了做日间静修而走向那片丛林。进入那片丛林后，他在另一棵树下坐下来，开始日间静修。当优陀夷尊者独自一人、避人静处的时候，心里生起了这样的念头：'世尊真的是为我们去除了无数痛苦之法，世尊真的是为我们带来了无数安乐之法；世尊真的是为我们去除了无数不善之法，世尊真的是为我们栽培了无数善法。'到了傍晚，优陀夷尊者从静修中出来，走到世尊那里，顶礼世尊之后，坐在一边。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi .
149坐在一边之后，优陀夷尊者对世尊这样说：'尊者，当我独自一人、避人静处的时候，心里生起了这样的念头：“世尊真的是为我们去除了无数痛苦之法，世尊真的是为我们带来了无数安乐之法；世尊真的是为我们去除了无数不善之法，世尊真的是为我们栽培了无数善法。”尊者，因为以前我们不仅在傍晚吃，在清晨吃，还在白天的不当时间吃。尊者，确实有过那个时候，世尊告诉比丘们：“来吧，比丘们，舍弃这个在白天不当时间进食的习惯吧。”尊者，我当时真的感到不对劲，真的感到很不高兴，我心想：“那些对我们有信心的在家众，在白天不当时间供养我们的那些精美硬食和软食，可是世尊却说应该舍弃这些，善逝却说应该放下这些。”尊者，我们是凭着对世尊的敬爱、尊重、惭愧和畏惧，才带着这种心情舍弃了在白天不当时间进食的。于是，我们就只在傍晚和清晨吃了。尊者，确实也有过那个时候，世尊告诉比丘们：“来吧，比丘们，舍弃这个在夜晚不当时间进食的习惯吧。”尊者，我当时又感到不对劲，又感到很不高兴，我心想：“这两顿饭里，人们认为是更精致的部分，世尊却说应该舍弃，善逝却说应该放下。”尊者，以前有个男子在白天得到一份好菜，就这样说：“喂，把这个收起来放着，傍晚大家聚在一起再吃。”尊者，几乎所有的烹调准备都在夜晚，白天很少。尊者，我们是凭着对世尊的敬爱、尊重、惭愧和畏惧，才带着这种心情舍弃了在夜晚不当时间进食的。尊者，以前有些比丘在夜色深沉、一片漆黑中去托钵，结果会走进粪坑，会掉进污水沟，会踩到荆棘丛，会撞上正在睡觉的母牛，会遇到已经作案的或尚未作案的歹徒，还有妇女会用不正当的方式来勾引他们。尊者，以前我也有一次，在夜色深沉、一片漆黑中去托钵。那时，尊者，我看见一个妇女正在闪电中洗碗。她看见了我，吓得尖叫起来：“哎呀，活见鬼啦！”尊者，听到她那样喊，我就这样对那妇女说：“大姐，我不是鬼，我是个比丘，站在这里是为了托钵。”她说：“比丘他爹死了，比丘他娘死了！比丘啊，我宁愿你用锋利的屠牛刀割开我的肚子，也绝不愿意你在夜色深沉、一片漆黑中为了饱腹去托钵而撞见我！”尊者，每当我想起那件事，心里就这样觉得：“世尊真的是为我们去除了无数痛苦之法，世尊真的是为我们带来了无数安乐之法；世尊真的是为我们去除了无数不善之法，世尊真的是为我们栽培了无数善法。”'
Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ – ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – ‘abhumme pisāco vata ma’nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti . Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’’ti.
150'优陀夷，同样的道理，这里有些愚痴的人，在我告诉他们“舍弃这个”的时候，他们就这样说：“这个沙门怎么对这点微不足道、琐碎的小事都这么斤斤计较！”他们非但不去舍弃那件事，反而对我生起不满。对那些乐于持戒的比丘们来说，这件事就成了他们坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团。优陀夷，打个比方，如同一只鹌鹑鸟，被一根腐朽的蔓藤缠住，它就会在那里等着受伤、被捆住或者死亡。优陀夷，如果有人这样说：“那只鹌鹑鸟被那根腐朽的蔓藤缠住，只能在那里等着受伤、被捆或者死亡，但靠此这根藤对它来说，是脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚”——这么说，说得对吗？' “尊者，那不对。尊者，那根腐朽的蔓藤能让那只鹌鹑鸟困在那里，只能等着受伤、被捆或者死亡，正以此，它对它来说，是坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团。” '优陀夷，正是这样，这里有些愚痴的人，在我告诉他们“舍弃这个”的时候，他们就这样说：“这个沙门怎么对这点微不足道、琐碎的小事都这么斤斤计较！”他们非但不去舍弃那件事，反而对我生起不满。对那些乐于持戒的比丘们来说，这件事就成了他们坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团。'
‘‘Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ , dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.
151“另一方面，优陀夷，这里有些善男子，在我告诉他们‘舍弃这个’的时候，他们就这样说：‘世尊说应该舍弃、善逝说应该放下的这件事，虽是微不足道、琐碎之事，但既然世尊说了要舍断，那又有什么大不了的呢？’他们真的舍弃了那件事，而且对我毫不生起不满。那些乐于持戒的比丘们，在舍弃了那件事之后，就少事少务、调柔顺从、靠他人供养而活，心安住于如同野鹿一般的状态。对这些人来说，那同样的事情，就成了脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚。打个比方，优陀夷，就像国王那头辕杆般的长牙巨象，体型高大、血统纯正、惯于征战沙场，哪怕被坚固的皮带绳索捆绑着，它也只需稍微扭动一下身体，就能挣断那些绳索，轻松地随心所欲而去。优陀夷，如果有人这样说：‘那头国王的辕杆般的长牙巨象，被那些皮带绳索捆绑着，稍微扭动身体就能挣断它们，轻松随心所欲而去，而这些绳索对它来说是坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团’——这么说，说得对吗？” “尊者，那不对。尊者，那头巨象能挣断那些绳索，正以此，那些绳索对它来说，是脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚。” “优陀夷，正是这样，这里有些善男子，在我告诉他们‘舍弃这个’的时候，他们就这样说：‘这点微不足道、琐碎之事，世尊说应舍断，善逝说应放下，那又有什么大不了的呢？’他们真的舍弃了那件事，而且对我毫不生起不满。那些乐于持戒的比丘们，在舍弃了那件事之后，就少事少务、调柔顺从、靠他人供养而活，心安住于如同野鹿一般的状态。对这些人来说，那同样的事情，就成了脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚。”
‘‘Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.
152“优陀夷，打个比方，就像一个一贫如洗、身无分文、穷困潦倒的人。他只有一间破破烂烂、乌鸦都能随意穿过的陋屋，一张破破烂烂的床，一罐掺杂着各种谷物的粮食，还有一个再普通不过的妻子。他看到一位来到林园的比丘，洗净了手足，刚享用完可口的食物，正安坐在清凉的树荫下，专心修习增上心。他心里会这样想：‘啊！沙门的生活真是快乐啊！沙门的生活真是健康安详啊！我真想剃掉须发，穿上袈裟，从家庭中出家，过无家的生活！’然而，他却无法舍弃他那间破破烂烂、乌鸦都能穿过的陋屋，无法舍弃那张破床，无法舍弃那罐杂粮，无法舍弃那个妻子，去剃除须发，穿上袈裟，从家庭中出家。优陀夷，如果有人这样说：‘让这个人无法出家，困住他的那些东西，那些破屋、破床、杂粮、妻子，对他来说是脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚’——这么说，说得对吗？” “尊者，那不对。尊者，那些东西让他无法舍弃，阻碍他出家，正以此，那些东西对他来说，是坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团。” “优陀夷，正是这样，这里有些愚痴的人，在我告诉他们‘舍弃这个’的时候，他们就这样说：‘这个沙门怎么对这点微不足道、琐碎的小事都这么斤斤计较！’他们非但不去舍弃那件事，反而对我生起不满。对那些乐于持戒的比丘们来说，这件事就成了他们坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团。”
‘‘Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.
153“优陀夷，再打个比方，就像一个富裕的居士或居士之子，拥有大量财产、巨大财富，囤积着成堆的金币，成堆的谷物，成片的田地，成片的地产，成群的妻子，成群的男仆，成群的女仆。他看到一位来到林园的比丘，洗净了手足，刚享用完可口的食物，正安坐在清凉的树荫下，专心修习增上心。他心里会这样想：‘啊！沙门的生活真是快乐啊！沙门的生活真是健康安详啊！我真想剃掉须发，穿上袈裟，从家庭中出家，过无家的生活！’他完全能够舍弃那些成堆的金币、成堆的谷物、成片的田地、成片的地产、成群的妻子、成群的男仆、成群的女仆，去剃除须发，穿上袈裟，从家庭中出家。优陀夷，如果有人这样说：‘这个人能够舍弃所有那些财富而出家，那么那些金币、谷物、田地、地产、妻子、仆人对困住他的来说，就是坚固的束缚、强力的束缚、牢靠的束缚、不腐朽的束缚、粗重的一大团’——这么说，说得对吗？” “尊者，那不对。尊者，那些东西他都能轻易放下，正以此，那些东西对他来说，是脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚。” “优陀夷，正是这样，这里有些善男子，在我告诉他们‘舍弃这个’的时候，他们就这样说：‘这点微不足道、琐碎之事，世尊说应舍断，善逝说应放下，那又有什么大不了的呢？’他们真的舍弃了那件事，而且对我毫不生起不满。那些乐于持戒的比丘们，在舍弃了那件事之后，就少事少务、调柔顺从、靠他人供养而活，心安住于如同野鹿一般的状态。对这些人来说，那同样的事情，就成了脆弱的束缚、无力的束缚、腐朽的束缚、不坚固的束缚。”
‘‘Seyyathāpi , udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.
154优陀夷，这世间确实存在着四种人。是哪四种呢？优陀夷，有一种人，他踏上了为舍断执取、为放下执取而修行的道路。可是，当他这样修行时，那些与执取相应的意念和思惟还是会经常冒出来。他容忍它们，不将它们舍断、驱除、终结，不让它们归于无有。优陀夷，我说这种人是‘有束缚的’，而不是‘已脱离束缚的’。为什么这么说呢？优陀夷，因为我已经了知，这类人的根性是有差别的。
‘‘Cattārome , udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
8优陀夷，还有一种人，他踏上了为舍断执取、为放下执取而修行的道路。当他这样修行时，那些与执取相应的意念和思惟也会冒出来。但他不容忍它们，他将它们舍断、驱除、终结，让它们归于无有。优陀夷，我说这种人依然是‘有束缚的’，而不是‘已脱离束缚的’。为什么这么说呢？优陀夷，因为我已经了知，这类人的根性也是有差别的。
‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi , puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
9优陀夷，再有一种人，他踏上了为舍断执取、为放下执取而修行的道路。当他这样修行时，偶尔会因为失念，让那些与执取相应的意念和思惟生起。优陀夷，他正念的生起是缓慢的。但是，他能很快地将它们舍断、驱除、终结，让它们归于无有。优陀夷，就像有个人，往一口被太阳晒了一整天的铁锅里滴入两三滴水。优陀夷，水滴的蒸发是缓慢的。但是，这几滴水很快就会耗尽、干涸。同样地，优陀夷，这类人就是这样。我说这种人同样也是‘有束缚的’，而不是‘已脱离束缚的’。为什么这么说呢？优陀夷，因为我已经了知，这类人的根性也是有差别的。
‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
10优陀夷，最后还有一种人，他深知‘执取是苦的根源’之后，便没有了执取，在执取的灭尽中得到了解脱。优陀夷，我说这种人是‘已脱离束缚的’，而不是‘有束缚的’。为什么这么说呢？优陀夷，因为我已经了知，这类人的根性也是有差别的。优陀夷，以上就是这世间存在的四种人。
‘‘Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti . Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
155优陀夷，有这五种欲的享乐。是哪五种呢？由眼所识别的、令人喜爱、渴望、合意、愉悦、与欲相连、能引发贪染的色；由耳所识别的声……；由鼻所识别的香……；由舌所识别的味……；由身所识别的、令人喜爱、渴望、合意、愉悦、与欲相连、能引发贪染的触。优陀夷，这就是五种欲的享乐。优陀夷，依靠这五种欲的享乐而生起的快乐和喜悦，这就叫做欲乐——一种污秽的乐、凡夫的乐、非圣者的乐。这种乐不应亲近，不应修习，不应多做。我说：‘对这种乐，应心怀恐惧。’
‘‘Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.
156“优陀夷，这里，比丘彻底远离了欲乐……证入并安住于初禅；优陀夷，我说‘这是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘由于寻伺的止息……证入并安住于第二禅，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘由于对喜也离染……证入并安住于第三禅，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘由于断除了乐……证入并安住于第四禅，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘通过彻底超越一切色想、灭没有对想、不作意种种想，只想着‘虚空是无边的’，证入并安住于空无边处，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘通过彻底超越空无边处，只想着‘识是无边的’，证入并安住于识无边处，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘通过彻底超越识无边处，只想着‘什么也没有’，证入并安住于无所有处，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘通过彻底超越无所有处，证入并安住于非想非非想处，这就是对它的超越；优陀夷，我说‘这也是不足够的’，说‘应舍断它’，说‘应超越它’。那么，如何超越它呢？优陀夷，这里，比丘通过彻底超越非想非非想处，证入并安住于想受灭，这就是对它的超越；你看，优陀夷，我甚至说这非想非非想处也应舍断。优陀夷，你能看到任何我未曾说要舍断的结缚吗？无论是细的还是粗的？” “绝对没有，尊者。”
‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo ; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī’’ti? ‘‘No hetaṃ, bhante’’ti.
13“优陀夷，这里，比丘彻底远离了欲乐……证入并安住于初禅；优陀夷，我说这种状态仍是动摇。其中什么是动摇？正是在那里，寻与伺尚未止息，这就是动摇。优陀夷，这里，比丘由于寻伺的止息……证入并安住于第二禅；优陀夷，我说这种状态也仍是动摇。其中什么是动摇？正是在那里，喜乐尚未止息，这就是动摇。优陀夷，这里，比丘由于对喜也离染……证入并安住于第三禅；优陀夷，我说这种状态也仍是动摇。其中什么是动摇？正是在那里，舍俱乐尚未止息，这就是动摇。优陀夷，这里，比丘由于断除了乐……证入并安住于第四禅；优陀夷，我才说这种状态是没有动摇的。”
‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.
14优陀夷，在此，一位比丘由于远离了感官欲乐……进入了并安住于初禅。由于寻与伺的止息……他进入了并安住于二禅。由于喜的消退……他进入了并安住于三禅。由于舍断了乐……他进入了并安住于四禅。这就叫做出离乐、远离乐、寂止乐、正觉乐。这种乐应当亲近，应当修习，应当多做。我说：‘对这种乐，不应心怀恐惧。’
‘‘Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.
15世尊说了这些。尊者优陀夷心悦诚服，称叹世尊的开示。
Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.
16鹌鹑喻经完 第六
Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.