MN 70 · 枳吒山经
174如是我闻：一时，世尊与大比丘僧团一同游行于迦尸国。那时，世尊告诉诸比丘：“诸比丘，我不在夜间进食。我不在夜间进食时，便觉知少病、少恼、轻安、有力、安乐而住。来，诸比丘，你们也不在夜间进食。你们若不在夜间进食，同样会觉知少病、少恼、轻安、有力、安乐而住。”“是的，尊者。”比丘们回答道。随后，世尊在迦尸国次第游行，到达迦尸国一个名叫枳吒山的村镇，便住于那里。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – ‘‘ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.
175那时，有两位名叫阿说示与布那巴苏咖的比丘，正住在枳吒山村。于是，众多比丘前往阿说示与布那巴苏咖比丘处，到了之后，对他们说：“贤友们，世尊及比丘僧团都不在夜间进食。不在夜间进食时，他们觉知少病、少恼、轻安、有力、安乐而住。来吧，贤友们，你们也不在夜间进食。你们若不在夜间进食，同样会觉知少病、少恼、轻安、有力、安乐而住。”听了这话，阿说示与布那巴苏咖比丘对那些比丘说：“贤友们，我们在傍晚、清晨以及白天的非时进食。我们这样进食，也觉知少病、少恼、轻安、有力、安乐而住。我们为什么要放弃眼前现见的利益，去追逐未来的利益呢？我们依然会在傍晚、清晨以及白天的非时进食。”
Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – ‘‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti . Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti.
3当那些比丘无法说服阿说示与布那巴苏咖比丘后，便前往世尊处，顶礼后坐于一旁。坐定后，这些比丘对世尊说：“尊者，我们到了阿说示与布那巴苏咖比丘那里，对他们说：‘贤友们，世尊与比丘僧团唯于非夜间进食。贤友们，在非夜间进食时，他们会觉知少病、少疾、轻便、有力、安乐而住。来吧，贤友们，请你们也唯于非夜间进食。贤友们，若你们亦唯于非夜间进食，也将觉知少病、少疾、轻便、有力、安乐而住。’尊者，听了这话，阿说示与布那巴苏咖比丘却对我们说：‘贤友们，我们傍晚食、晨朝食、白昼非时食。我们如此于傍晚、晨朝与白昼非时而食，也觉知少病、少疾、轻便、有力、安乐而住。我们为何要舍弃眼前现见的利益，而去追逐未来的利益呢？我们仍将继续于傍晚、晨朝与白昼非时而食。’尊者，我们未能说服阿说示与布那巴苏咖比丘，故前来将此事禀告世尊。”
Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso , aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.
176于是，世尊对一位比丘说：“来，比丘，以我之名去召唤阿说示与布那巴苏咖比丘：‘导师召唤尊者们。’”“是，尊者。”那位比丘应答后，便前往阿说示与布那巴苏咖比丘处，对他们说：“导师召唤尊者们。”“是，贤友。”阿说示与布那巴苏咖比丘回应后，即来至世尊处，顶礼后坐于一旁。世尊对坐在一旁的阿说示与布那巴苏咖比丘说：“比丘们，我听说有众多比丘到你们那里这样说：‘贤友们，世尊与比丘僧团唯于非夜间进食。贤友们，在非夜间进食时，他们会体会少病、少疾、轻便、有力、安乐而住。来吧，贤友们，你们也唯于非夜间进食。贤友们，若你们也于非夜间进食，便也将体会少病、少疾、轻便、有力、安乐而住。’听说，比丘们，你们对那些比丘如此回答：‘贤友们，我们傍晚食、晨朝食、白昼非时食。我们这样于傍晚、晨朝与白昼非时而食，也体会到少病、少疾、轻便、有力、安乐而住。我们为什么要放弃眼前现见的利益，而去追逐未来的利益呢？’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte kira , bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’’ti. ‘‘Evaṃ, bhante’’.
177“诸比丘，你们可曾听我这样说法：不论那人感受的是乐受、苦受或不苦不乐受，其不善法都会减退，善法都会增长？”“不，尊者。”“诸比丘，难道你们不曾听我这样说法：对于某个人，当他感受某种乐受时，不善法增长，善法减退；而对于另一个人，当他感受某种乐受时，不善法减退，善法增长。对于某个人，当他感受某种苦受时，不善法增长，善法减退；而对于另一个人，当他感受某种苦受时，不善法减退，善法增长。对于某个人，当他感受某种不苦不乐受时，不善法增长，善法减退；而对于另一个人，当他感受某种不苦不乐受时，不善法减退，善法增长？”“是的，尊者，正是如此。”
‘‘Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘Evaṃ, bhante’’.
178“很好，比丘们！比丘们，假如我未曾以智慧知悉、亲见、了悟、证得、触及此义——‘当某人体会这种乐受时，不善法增长，善法减退’，而我在不知的情况下竟对你们说‘应当舍断这种乐受’，比丘们，这对我来说合适吗？”“不，尊者，那不合适。”“然而，比丘们，正因为我以智慧知悉、亲见、了悟、证得、触及——‘当某人体会这种乐受时，不善法增长，善法减退’，所以我才说：‘应当舍断这种乐受。’比丘们，假如我未曾以智慧知悉、亲见、了悟、证得、触及此义——‘当某人体会这种乐受时，不善法减退，善法增长’，而我在不知的情况下竟对你们说‘应当具足这种乐受而安住’，比丘们，这对我来说合适吗？”“不，尊者，那不合适。”“然而，比丘们，正因为我以智慧知悉、亲见、了悟、证得、触及——‘当某人体会这种乐受时，不善法减退，善法增长’，所以我才说：‘应当具足这种乐受而安住。’”
‘‘Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.
179“诸比丘，如果我不曾以智慧知道、见到、明了、证悟、触证这一点——‘有人感受某种苦受时，不善法增长，善法衰退’，而我对此不知，却说：‘你们应舍断这种苦受。’诸比丘，我这样做合适吗？”“不合适，尊者。”“诸比丘，正因为我以智慧知道、见到、明了、证悟、触证——‘有人感受某种苦受时，不善法增长，善法衰退’，我才说：‘你们应舍断这种苦受。’诸比丘，如果我不曾以智慧知道、见到、明了、证悟、触证这一点——‘有人感受某种苦受时，不善法衰退，善法增长’，而我对此不知，却说：‘你们应进入并安住于这种苦受。’诸比丘，我这样做合适吗？”“不合适，尊者。”“诸比丘，正因为我以智慧知道、见到、明了、证悟、触证——‘有人感受某种苦受时，不善法衰退，善法增长’，我才说：‘你们应进入并安住于这种苦受。’”
‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti ? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.
180“诸比丘，如果我不曾以智慧知道、见到、明了、证悟、触证这一点——‘有人感受某种不苦不乐受时，不善法增长，善法衰退’，而我对此不知，却说：‘你们应舍断这种不苦不乐受。’诸比丘，我这样做合适吗？”“不合适，尊者。”“诸比丘，正因为我以智慧知道、见到、明了、证悟、触证——‘有人感受某种不苦不乐受时，不善法增长，善法衰退’，我才说：‘你们应舍断这种不苦不乐受。’诸比丘，如果我不曾以智慧知道、见到、明了、证悟、触证这一点——‘有人感受某种不苦不乐受时，不善法衰退，善法增长’，而我对此不知，却说：‘你们应进入并安住于这种不苦不乐受。’诸比丘，我这样做合适吗？”“不合适，尊者。”“诸比丘，正因为我以智慧知道、见到、明了、证悟、触证——‘有人感受某种不苦不乐受时，不善法衰退，善法增长’，我才说：‘你们应进入并安住于这种不苦不乐受。’”
‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi’’. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.
181诸比丘，我并非对所有比丘都说“应以不放逸而作”，也并非对所有比丘都说“不应以不放逸而作”。若比丘已是阿拉汉、诸漏已尽、梵行已立、应作已作、卸下重担、达成自利、遍尽有结、以正慧解脱，对于这样的比丘，诸比丘，我说：“不应以不放逸而作。”何以故？他们已由不放逸完成了应作之事，不可能再放逸。若有比丘尚在学地、心意未达、正安住于寻求无上离轭安稳，对于这样的比丘，诸比丘，我说：“应以不放逸而作。”何以故？这些尊者，若受用合适的住所，亲近善友，调伏诸根，或许便能于此现法，以自身的证智亲证、成就并安住于那个目标——正是为了此目标，善男子们才正确地由在家而出家，走入无家的生活，那即是梵行的终极。诸比丘，正是见到不放逸对于这些比丘有如此果报，我才说“应以不放逸而作”。
‘‘Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
182诸比丘，世间有这七种补特伽罗。哪七种？俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。
‘‘Sattime , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
11诸比丘，何等为俱分解脱者？诸比丘，世间有一类补特伽罗，对于超越色界的寂静无色解脱，他以身触而安住，并以慧通达见之，诸漏尽灭。诸比丘，这样的补特伽罗，即名俱分解脱者。对于这样的比丘，我说：“不应以不放逸而作。”何以故？他已由不放逸完成应作，已不可能再放逸。
‘‘Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.
12诸比丘，什么是慧解脱补特伽罗呢？诸比丘，有一类补特伽罗，对于超越色界的那些寂静无色解脱，他并未亲身触证而安住，但他以慧见之后，诸漏已灭尽。诸比丘，这就称为慧解脱补特伽罗。对于这样的比丘，我亦说：‘已无需以不放逸而用功。’何以故？他由不放逸已完成了所应作，他再无放逸的可能。
‘‘Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.
13“诸比丘，什么是身证补特伽罗呢？诸比丘，有一类补特伽罗，对于超越色界的那些寂静无色解脱，他亲身触证而安住，并且以慧见之后，部分漏已灭尽。诸比丘，这就称为身证补特伽罗。诸比丘，对于这位比丘，我说：‘应以不放逸而用功。’何以故？这位尊者或许借着受用适宜的住处、亲近善友、调伏诸根，即于现法中以证智自作证，具足而住于无上梵行的究竟——善男子们正是为此而从在家正确地出家，进入无家。诸比丘，正是看见这位比丘不放逸的果报，我才说：‘应以不放逸而用功。’”
‘‘Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
14“诸比丘，什么是见至补特伽罗呢？诸比丘，有一类补特伽罗，对于超越色界的那些寂静无色解脱，他并未亲身触证而安住，但以慧见之后，部分漏已灭尽，并且他通过智慧对如来所宣说的法，已清楚洞见、已善行持。诸比丘，这就称为见至补特伽罗。诸比丘，对于这位比丘，我说：‘应以不放逸而用功。’何以故？这位尊者或许借着受用适宜的住处、亲近善友、调伏诸根，即于现法中以证智自作证，具足而住于无上梵行的究竟——善男子们正是为此而从在家正确地出家，进入无家。诸比丘，正是看见这位比丘不放逸的果报，我才说：‘应以不放逸而用功。’”
‘‘Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
15“诸比丘，什么是信解脱补特伽罗呢？诸比丘，在此，有一类人，对于那些超越色界的寂静无色解脱，他并未以身触证而安住；然而，凭借智慧观见，一部分漏已灭尽，且他对如来的信心已经确立、生根，坚固安住。诸比丘，这便称为信解脱补特伽罗。诸比丘，对于这位比丘，我说：“应不放逸而作。”为什么呢？或许这位尊者依止适宜的住处，亲近善友，调伏诸根，便能于此现法中，以证智自作证，具足安住于那无上的梵行终点——正是为此，善男子们才从在家正确地出家，走向无家。诸比丘，我正是因为看到这位比丘不放逸的果报，才说：“应不放逸而作。”
‘‘Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
16“诸比丘，什么是随法行补特伽罗呢？诸比丘，在此，有一类人，对于那些超越色界的寂静无色解脱，他并未以身触证而安住；然而，凭借智慧观见，一部分漏已灭尽，他以智慧适度地审察、认可如来所宣说的法，并且具备信根、精进根、念根、定根、慧根这些法。诸比丘，这便称为随法行补特伽罗。诸比丘，对于这位比丘，我说：“应不放逸而作。”为什么呢？或许这位尊者依止适宜的住处，亲近善友，调伏诸根，便能于此现法中，以证智自作证，具足安住于那无上的梵行终点——正是为此，善男子们才从在家正确地出家，走向无家。诸比丘，我正是因为看到这位比丘不放逸的果报，才说：“应不放逸而作。”
‘‘Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti ! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
17“诸比丘，什么是随信行补特伽罗呢？诸比丘，在此，有一类人，对于那些超越色界的寂静无色解脱，他并未以身触证而安住；然而，凭借智慧观见，一部分漏已灭尽，他对如来怀有适度的信心与敬爱，并且具备信根、精进根、念根、定根、慧根这些法。诸比丘，这便称为随信行补特伽罗。诸比丘，对于这位比丘，我说：“应不放逸而作。”为什么呢？或许这位尊者依止适宜的住处，亲近善友，调伏诸根，便能于此现法中，以证智自作证，具足安住于那无上的梵行终点——正是为此，善男子们才从在家正确地出家，走向无家。诸比丘，我正是因为看到这位比丘不放逸的果报，才说：“应不放逸而作。”
‘‘Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.
183“诸比丘，我不说从一开始便有究竟智的成就；而是，诸比丘，依止次第学、次第作、次第行道，方有究竟智的成就。那么，诸比丘，如何是依止次第学、次第作、次第行道，而有究竟智的成就呢？诸比丘，于此，有生起信心之人，前往亲近；亲近之后，即恭敬承事；恭敬承事之后，即倾耳聆听；倾耳聆听之后，即听闻法；听闻之后，即忆持法；忆持之后，即审察诸法义理；审察义理之后，即得法忍可；有了法忍可，便生起渴望；生起渴望之后，即付出努力；努力之后，即衡量；衡量之后，即精勤；精勤之后，他以自身证得最上真理，并以智慧洞察通达。诸比丘，若缺了那信心，诸比丘，若缺了那亲近，诸比丘，若缺了那承事，诸比丘，若缺了那倾耳聆听，诸比丘，若缺了那听闻法，诸比丘，若缺了那忆持法，诸比丘，若缺了那审察义理，诸比丘，若缺了那法忍可，诸比丘，若缺了那渴望，诸比丘，若缺了那努力，诸比丘，若缺了那衡量，诸比丘，若缺了那精勤，则你们即是行于邪道，诸比丘，你们就是行于邪道！诸比丘，这些愚钝之人偏离此法与律，何其遥远啊。”
‘‘Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi ; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
184“诸比丘，有一种四足记说，智者听闻宣说后，不久即能以慧了知其义。诸比丘，我将为你们开示，你们将了知它吗？” “我们是谁呢，尊者？谁又是法的了知者呢？” 诸比丘，即使那位导师重视利养、继承利养、与利养混杂而住，对于他，也不会出现这样的精勤推动：‘如果这样对我们有利，我们就做；如果不对我们有利，我们就不做。’何况，诸比丘，如来完全远离一切利养而住。诸比丘，有信的弟子在跟随导师的教法深入实践时，他有这样的随顺法：‘导师是世尊，我是弟子；世尊知道，我不知道。’诸比丘，有信的弟子在跟随导师的教法深入实践时，导师的教法对他来说是增长的、滋养的。诸比丘，有信的弟子在跟随导师的教法深入实践时，他有这样的随顺法：‘纵使只剩下皮肤、筋腱和骨头，身体的血肉干枯，只要以人的力量、人的精进、人的努力所应证得的还未证得，我的精进就不会止息。’诸比丘，有信的弟子在跟随导师的教法深入实践时，可预期两种果报之一：要么当生完全智，要么若有残存的执取，则得不还。”
‘‘Atthi , bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo , bhikkhave, ājānissatha me ta’’nti? ‘‘Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro’’ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.
20世尊如此说。诸比丘心满意足，对世尊所说欢喜信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
21比丘们心中满意，对世尊所说深表认可。此为摄颂：
Tassuddānaṃ –
22《枳吒山经》第十终
Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.
23《比丘品》第二终
Bhikkhuvaggo niṭṭhito dutiyo.
24摄颂：
Tassuddānaṃ –
25《象迹》、《罗睺罗》、《常见世间》、《摩罗迦子》与《跋陀利》，
Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;
26《小》、《二》与《梵天请》，《那罗伽》、《王》及《枳吒山》。
Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.