MN 76 · 散德咖经
223如是我闻：有一次，世尊住在拘舍弥城的瞿师多园。那时，游方者散德咖正与五百位游方者组成的大众，一起住在毕陵伽洞窟。傍晚，阿难尊者从静修处出来，对比丘们说：“道友们，我们到天造水池去参观洞窟吧。”那些比丘回应阿难尊者说：“好的，道友。”于是，阿难尊者和众多比丘一同前往天造水池。那时，游方者散德咖正与他的大众一起坐着，他们发出高亢、嘈杂、巨大的声音，谈论着各种低级闲话，例如：国王谈、盗贼谈、大臣谈、军队谈、恐惧谈、战争谈、食物谈、饮料谈、衣服谈、床座谈、花鬘谈、香料谈、亲戚谈、车辆谈、村庄谈、城镇谈、城市谈、地方谈、女人谈、勇士谈、街巷谈、井边谈、亡灵谈、杂谈、关于世界与关于大海的传说，以及关于有与无的谈论。游方者散德咖远远地看见阿难尊者过来了。看见之后，他便让大众安静下来：“诸位，请安静，别发出声音。那位沙门乔达摩的弟子，沙门阿难来了。在拘舍弥居住的沙门乔达摩弟子中，这位沙门阿难算是其中一位。这些尊者是喜爱安静的，训练自己保持安静，称赞安静；或许他看到我们是一个安静的大众，会认为值得前来。”于是，那些游方者便沉默了下来。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
224接着，阿难尊者走到游方者散德咖那里。游方者散德咖对阿难尊者这样说：“来吧，阿难尊者，欢迎您，阿难尊者。您难得找机会到这里来。请坐，阿难尊者，这里已备好座位。”阿难尊者便坐在了备好的座位上。游方者散德咖也取了一个较低的座位，坐在一旁。阿难尊者对坐在一旁的游方者散德咖这样说：“散德咖，你们现在聚集在一起是在谈论什么？你们刚才中断的话题是什么？” “阿难尊者，刚才我们聚集谈论的话题就搁在一边吧。那个话题您日后听闻并不难。最好还是请阿难尊者您来开示您自己师门的法义吧。” “那么，散德咖，你仔细听，好好用心，我这就说。” “好的，尊者。” 游方者散德咖回应阿难尊者。阿难尊者这样说道：“散德咖，那位知者、见者、阿拉汉、正自觉的世尊，开示了四种非梵行住，也开示了四种不给人以慰藉的清净行。在这些地方，一个有智慧的人不会勉强自己去过清净行；即使过了，也无法证得那如法的善法。” “阿难尊者，那位知者、见者、阿拉汉、正自觉的世尊，所开示的四种非梵行住是哪些呢？在这些地方，一个有智慧的人不会勉强自己去过清净行；即使过了，也无法证得那如法的善法？”
Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – ‘‘kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā’’ti. ‘‘Tena hi, sandaka, suṇāhi , sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – ‘‘cattārome , sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti. ‘‘Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?
225“散德咖，在此，有某位导师持这种主张、这种见解：‘没有布施，没有供养，没有祭祀，也没有善恶之业产生的果报、异熟；没有此世，没有他世；没有母亲，没有父亲；没有化生有情；在世间，没有那些行于正道、正确修行的沙门婆罗门，能以自身的证智亲证此世与他世并宣说出来。人由四大种构成，当他死亡时，地大归于地界、随之而去；水大归于水界、随之而去；火大归于火界、随之而去；风大归于风界、随之而去；根门转入虚空。人们用担架床第五人抬着死者前往，直到火葬场都看得见足迹。骨头变成白灰色，供养的祭品终成灰烬。布施，那只是愚人预设出来的说法。凡宣称有来的那些人的言论，都是空洞、虚假、无意义的胡扯。愚者与智者，在身体破裂后都断灭、消失，死后就不存在了。’
‘‘Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati , ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
4“散德咖，对此，有智慧的人这样反思：‘这位尊贵的导师持这种主张、这种见解：“没有布施……（中略）……死后不存在。”如果这位导师的话是真的，那这样一来，我没有做的，在这里好像已经做了；我没有过的修行生活，在这里好像已经过了。我们两个在此处都一样，达到了同样的沙门果位，但我并不宣称：“我们两个在身体破裂后都会断灭、消失，死后就不存在。”而且，这位导师额外还修那些裸形、剃发、蹲踞苦行、拔除须发的事；而我呢，住在拥挤着儿孙的俗家，享用迦尸的旃檀香，佩戴花鬘、香料、涂油，接受金银，却会跟这位导师落得完全一样的归宿。那么，关于来世，我凭什么要凭着知道什么、见到什么，而在这位导师门下过清净行呢？他看清了：“这是非梵行住。”因此对那种清净行感到厌离，从而离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第一种非梵行住。有智慧的人不会勉强自己去过这种清净行；即使过了，也无法证得那如法的善法。
‘‘Tatra , sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati . Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
226“再者，散德咖，这里有某位导师持这样的学说、持这样的见解：‘没有因，没有缘，让众生变得污浊；众生是无因、无缘而变得污浊的。没有因，没有缘，让众生变得清净；众生是无因、无缘而变得清净的。没有力量，没有精进，没有人的能力，没有人的努力。一切众生、一切有情、一切生物、一切生命，都没有自主力、没有力量、没有精进，是被命运、际遇、本性所塑造，在六种身份类别中经历着苦与乐。’”
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo , natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
6“在那里，散德咖，一个有智慧的人会这样反思：‘这位导师大人持这样的学说、持这样的见解：“没有因，没有缘，让众生变得污浊；众生是无因、无缘而变得污浊的。没有因，没有缘，让众生变得清净；众生是无因、无缘而变得清净的。没有力量，没有精进，没有人的能力，没有人的努力。一切众生、一切有情、一切生物、一切生命，都没有自主力、没有力量、没有精进，是被命运、际遇、本性所塑造，在六种身份类别中经历着苦与乐。” 如果这位导师大人的话是真实的，那么在这里，我虽未造作，也算已造作；我虽未经历，也算已修毕。我们两人在这点上，是平等地、同样地达到了沙门果位，而我还不能说：“我们两者都将无因、无缘地变得清净。” 但是，这位导师大人有这些过于严苛的苦行：裸体、剃发、长时间蹲踞、拔除须发。而我呢，住在家屋的拥挤中，享受着迦尸的檀香，佩戴着花鬘、香料和化妆品，接受着金银。我却会与这位导师大人有着同样的归宿。对于来世，我还能知道什么、看到什么，而继续在这位导师的教法中修习梵行呢？’ 他明白了：‘这并非梵行住。’ 知道这点后，他从那种梵行生活生起厌离并离开。散德咖，这就是那位知道者、看到者、阿拉汉、正自觉的世尊所指出的第三种非梵行住。在那里，一个有智慧的人绝对不会主动去修习这种梵行生活；即便修习了，也绝不可能证得正确、善妙的法。”
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
227“再者，散德咖，这里有某位导师持这样的学说、持这样的见解：‘有这七种集合体，不是被造作的，不是被创造为某种样子的，不是被创造的，不是被令生的，是不生养的，坚立如柱，安稳而住。它们不动、不变异、不互相侵扰，不足以给彼此带来乐、或苦、或苦乐。哪七种呢？地身、水身、火身、风身、乐、苦，命是第七种。这七种集合体不是被造作的，不是被创造为某种样子的，不是被创造的，不是被令生的，是不生养的，坚立如柱，安稳而住。它们不动、不变异、不互相侵扰，不足以给彼此带来乐、或苦、或苦乐。在那里，没有杀害者，也没有令杀害者；没有听闻者，也没有令听闻者；没有认知者，也没有令认知者。即使有人用利剑砍断头颅，也没有任何人在夺走任何生命。剑只是穿行于这七种集合体之间的空隙罢了。又有这一百四十万种主要的出生方式，六千六百种，五百种业，五种业，三种业，一种业和半种业，六十二种行道，六十二种中间劫，六种身份类别，八种人的境地，四十九种邪命外道的生活方式，四十九种游方者的生活方式，四十九种龙居的生活，二十种感官，三十种地狱，三十六种尘界，七种有想胎，七种无想胎，七种节生胎，七种天，七种人，七种鬼，七个湖，七个沼，七个崖，七百个崖，七种梦，七百种梦，八百四十万大劫，那期间，愚者和智者都流转、轮回后，就会将苦彻底终结。在那里，没有“我将以这个戒、或这个仪轨、或这个苦行、或这个梵行，让未成熟的业成熟，或者让已成熟的业，经由一再地接触而消尽”这回事。正因为乐与苦是已被量好容积的，轮回是已被划定界限的，所以没有增减，没有超越与低劣。就好比一个线球被抛出后，在解开的过程中就一直在跑开一样；正是如此，愚者和智者都流转、轮回后，就会将苦彻底终结。’”
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
8“在那里，散德咖，一个有智慧的人会这样反思：‘这位导师大人持这样的学说、持这样的见解：“有这七种集合体，不是被造作的，不是被创造为某种样子的，不是被创造的，不是被令生的，是不生养的，坚立如柱，安稳而住。它们不动、不变异、不互相侵扰，不足以给彼此带来乐、或苦、或苦乐。哪七种呢？地身、水身、火身、风身、乐、苦，命是第七种。这七种集合体不是被造作的，不是被创造为某种样子的，不是被创造的，不是被令生的，是不生养的，坚立如柱，安稳而住。它们不动、不变异、不互相侵扰，不足以给彼此带来乐、或苦、或苦乐。在那里，没有杀害者，也没有令杀害者；没有听闻者，也没有令听闻者；没有认知者，也没有令认知者。即使有人用利剑砍断头颅，也没有任何人在夺走任何生命。剑只是穿行于这七种集合体之间的空隙罢了。又有这一百四十万种主要的出生方式……这期间，愚者和智者都流转、轮回后，就会将苦彻底终结。在那里，没有‘我将以这个戒、或这个仪轨、或这个苦行、或这个梵行，让未成熟的业成熟，或者让已成熟的业，经由一再地接触而消尽’这回事。正因为乐与苦是已被量好容积的，轮回是已被划定界限的，所以没有增减，没有超越与低劣。就好比一个线球被抛出后，在解开的过程中就一直在跑开一样；正是如此，愚者和智者都流转、轮回后，就会将苦彻底终结。” 如果这位导师大人的话是真实的，那么在这里，我虽未造作，也算已造作；我虽未经历，也算已修毕。我们两人在这点上，是平等地、同样地达到了沙门果位，而我还不能说：“我们两者都将流转、轮回后，把苦彻底终结。” 但是，这位导师大人有这些过于严苛的苦行：裸体、剃发、长时间蹲踞、拔除须发。而我呢，住在家屋的拥挤中，享受着迦尸的檀香，佩戴着花鬘、香料和化妆品，接受着金银。我却会与这位导师大人有着同样的归宿。对于来世，我还能知道什么、看到什么，而继续在这位导师的教法中修习梵行呢？’ 他明白了：‘这并非梵行住。’ 知道这点后，他从那种梵行生活生起厌离并离开。散德咖，这就是那位知道者、看到者、阿拉汉、正自觉的世尊所指出的第四种非梵行住。在那里，一个有智慧的人绝对不会主动去修习这种梵行生活；即便修习了，也绝不可能证得正确、善妙的法。”
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta ? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti . Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
228“再者，散德咖，在此，有某位导师持这种主张、这种见解：‘自己作的，或指使他人作的；自己砍的，或指使他人砍的；自己煮的，或指使他人煮的；自己令悲伤的，或指使他人令悲伤的；自己令人疲惫的，或指使他人令人疲惫的；自己颤抖的，或指使他人颤抖的；杀生，不与取，撬门而入，掠夺带走，独闯人家抢劫，拦路守候，与他人妻女通奸，说妄语——造作这些的人，没有造作恶。即使有人用周边锋利如刀的大轮，把这地上的众生剁成一堆肉、一垛肉，也不会因此而有恶，没有恶的降临。即使有人沿着恒河的南岸，一路杀、戮、砍、令砍、烧、令烧，也不会因此而有恶，没有恶的降临。即使有人沿着恒河的北岸，一路布施、令布施，供养、令供养，也不会因此而有福，没有福的降临。透过布施、调伏、自制、说真实语，没有福，没有福的降临。’
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
10“散德咖，对此，有智慧的人这样反思：‘这位尊贵的导师持这种主张、这种见解：“自己作的……（中略）……没有福的降临。”如果这位导师的话是真的，那这样一来，我没有做的，在这里好像已经做了；我没有过的修行生活，在这里好像已经过了。我们两个在此处都一样，达到了同样的沙门果位，但我并不宣称：“这两个人造作之事，没有作恶。”而且，这位导师额外还修那些裸形、剃发、蹲踞苦行、拔除须发的事；而我呢，住在拥挤着儿孙的俗家，享用迦尸的旃檀香，佩戴花鬘、香料、涂油，接受金银，却会跟这位导师落得完全一样的归宿。那么，关于来世，我凭什么要凭着知道什么、见到什么，而在这位导师门下过清净行呢？他看清了：“这是非梵行住。”因此对那种清净行感到厌离，从而离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第二种非梵行住。有智慧的人不会勉强自己去过这种清净行；即使过了，也无法证得那如法的善法。
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpa’nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
11“散德咖，这些就是那位知道者、看到者、阿拉汉、正自觉的世尊所指出的四种非梵行住。在那里，一个有智慧的人绝对不会主动去修习这种梵行生活；即便修习了，也绝不可能证得正确、善妙的法。”
‘‘Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.
12“真稀奇啊，阿难大师！真不可思议啊，阿难大师！那位知道者、看到者、阿拉汉、正自觉的世尊，把明明是四种非梵行住的情况，就明确指出来说‘这些是非梵行住’。在那里，一个有智慧的人绝对不会主动去修习这种梵行生活；即便修习了，也绝不可能证得正确、善妙的法。但是，阿难大师，那位知道者、看到者、阿拉汉、正自觉的世尊所指出的四种无法让人安稳的梵行，又是什么呢？在那里，一个有智慧的人绝对不会主动去修习这种梵行生活；即便修习了，也绝不可能证得正确、善妙的法？”
‘‘Acchariyaṃ , bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?
229散德咖，这里有一种导师，他宣称自己全知、全见、拥有无遗漏的智见：‘无论我是行走、站立、睡着还是醒着，那智见都持续不断地呈现在我面前。’他走进空无一人的房子，却讨不到任何食物；他被狗咬；他遇到凶猛的大象、凶猛的骏马、凶猛的牛；他向女人或男人询问名字和家世；他询问村庄或城镇的名字和道路。当被人问起‘这是怎么回事？’时，他就说：‘我命中注定要走进空房子，所以我才走进去。’‘我命中注定讨不到食物，所以我才没得到。’‘我命中注定要被狗咬，所以我才被咬。’‘我命中注定要遇到凶猛的大象，所以我才遇到。’‘我命中注定要遇到凶猛的骏马，所以我才遇到。’‘我命中注定要遇到凶猛的牛，所以我才遇到。’‘我命中注定要询问女人或男人的名字和家世，所以我才问。’‘我命中注定要询问村庄或城镇的名字和道路，所以我才问。’散德咖，对于这种情况，一个有智慧的人会这样反思：‘这位导师宣称自己全知、全见、拥有无遗漏的智见……（中间省略）……他说我命中注定要询问村庄或城镇的名字和道路，所以我才问。’他明白了‘这种梵行生活是不可信赖的’之后，便对它感到厌离，转身离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第一种不可信赖的梵行生活。在这种梵行生活中，一个有智慧的人即使努力，也不会安心过这样的梵行生活；即使勉强过下去，也证悟不了那正确、善妙的法。
‘‘Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimida’nti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi’nti . So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
230再者，散德咖，这里有一种导师，他依靠传闻，以传闻为真实。他根据传闻、根据自古以来的传承、根据典籍的汇集来教导法。然而，散德咖，对于这种依靠传闻、以传闻为真实的导师来说，所传的法有些是听对的，也有些是听错的；有些是符合事实的，也有些是偏离事实的。散德咖，对于这种情况，一个有智慧的人会这样反思：‘这位导师依靠传闻，以传闻为真实，他根据传闻、根据自古以来的传承、根据典籍的汇集来教导法。而对于依靠传闻、以传闻为真实的导师，所传的法有些是听对的，也有些是听错的；有些是符合事实的，也有些是偏离事实的。’他明白了‘这种梵行生活是不可信赖的’之后，便对它感到厌离，转身离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第二种不可信赖的梵行生活。在这种梵行生活中，一个有智慧的人即使努力，也不会安心过这样的梵行生活；即使勉强过下去，也证悟不了那正确、善妙的法。
‘‘Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka , satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
231再者，散德咖，这里有一种导师，他是一位推论者、一位审察者。他根据推论琢磨出来的、顺着审察发挥出来的、自己机变应对出来的东西来教导法。然而，散德咖，对于这种推论者、审察者导师来说，所推论的有可能是好的推论，也有可能是差的推论；有可能是符合事实的，也有可能是偏离事实的。散德咖，对于这种情况，一个有智慧的人会这样反思：‘这位导师是一位推论者、一位审察者。他根据推论琢磨出来的、顺着审察发挥出来的、自己机变应对出来的东西来教导法。而对于推论者、审察者导师来说，所推论的有可能是好的推论，也有可能是差的推论；有可能是符合事实的，也有可能是偏离事实的。’他明白了‘这种梵行生活是不可信赖的’之后，便对它感到厌离，转身离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第三种不可信赖的梵行生活。在这种梵行生活中，一个有智慧的人即使努力，也不会安心过这样的梵行生活；即使勉强过下去，也证悟不了那正确、善妙的法。
‘‘Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
232再者，散德咖，这里有一种导师，他迟钝、愚昧。因为迟钝、愚昧，每当在这里或那里被问及问题时，就会陷入言语的闪烁逃避，像一种难以捕捉的模棱两可：‘我不认为是这样，也不认为是那样，也不认为是其他样，也不认为不是这样，也不认为不是不是这样。’散德咖，对于这种情况，一个有智慧的人会这样反思：‘这位导师迟钝、愚昧。因为迟钝、愚昧，每当在这里或那里被问及问题时，就会陷入言语的闪烁逃避，像一种难以捕捉的模棱两可：我不认为是这样，也不认为是那样，也不认为是其他样，也不认为不是这样，也不认为不是不是这样。’他明白了‘这种梵行生活是不可信赖的’之后，便对它感到厌离，转身离去。散德咖，这就是那位知者、见者、阿拉汉、正自觉的世尊所开示的第四种不可信赖的梵行生活。在这种梵行生活中，一个有智慧的人即使努力，也不会安心过这样的梵行生活；即使勉强过下去，也证悟不了那正确、善妙的法。
‘‘Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
17散德咖，这些就是那位知者、见者、阿拉汉、正自觉的世尊所开示的四种不可信赖的梵行生活。在这些梵行生活中，一个有智慧的人即使努力，也不会安心过这样的梵行生活；即使勉强过下去，也证悟不了那正确、善妙的法。
‘‘Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.
18阿难大师，这真是稀有！真是不可思议！那位知者、见者、阿拉汉、正自觉的世尊竟然把这四种梵行生活明确指为不可信赖的梵行生活，正是在这些生活中，一个有智慧的人即使努力，也不会安心过下去，即使勉强过下去，也证悟不了那正确、善妙的法。那么，阿难大师，那位世尊是如何宣说、如何教导的？在哪种梵行生活中，一个有智慧的人会安心地过下去，并且安住其中就能证悟那正确、善妙的法呢？
‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.
233散德咖，就在这世上，如来出现于世，他是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊……他舍断这五种心的污秽、能令智慧弱化的盖障后，由于远离了感官欲乐，远离了不善法，他进入并安住于有寻、有伺、由离生起喜与乐的初禅。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho , sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
20再者，散德咖，比丘由于寻与伺的止息……进入并安住于第二禅。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
21再者，散德咖，比丘由于对喜的离染，他安住于舍心……进入并安住于第三禅。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
22再者，散德咖，比丘由于舍弃了乐……进入并安住于第四禅。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
23当他的心这样得定、清净、明净、无秽、远离随烦恼、柔软、适业、安住、达到不动摇时，他引导心转向宿命通智。他回忆起自己种种的过去世，例如：一生、两世……就这样他回忆起自己种种的过去世，及其特征和细节。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
24当他的心这样得定、清净、明净、无秽、远离随烦恼、柔软、适业、安住、达到不动摇时，他引导心转向众生死生智。他以清净的、超越凡人的天眼，看见众生死去、投生，看见卑贱的、高贵的，美丽的、丑陋的，善趣的、恶趣的……他了解众生如何随自己的业力而流转。散德咖，如果一个弟子能从导师那里证得如此殊胜的特质，那么一个有智慧的人，定会全心全意地在其中修习梵行，并且在修习的过程中，他将通达这条正确、善妙的法。
‘‘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…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
25那时，他的心如此入定、清净、明净、无瑕疵、远离随烦恼、柔软、适业、稳固、达到不动摇的状态后，便引导心转向诸漏灭尽的智慧。他如实地了知：‘这是苦’；如实地了知：‘这是苦的集起’；如实地了知：‘这是苦的灭尽’；如实地了知：‘这是导向苦灭的道路’。他如实地了知：‘这些是漏’；如实地了知：‘这是漏的集起’；如实地了知：‘这是漏的灭尽’；如实地了知：‘这是导向漏灭的道路’。当他这样知、这样见时，心便从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱时，生起‘解脱了’的智慧。他了知：‘生已尽，梵行已立，应作已作，不再有来生。’散德咖，无论在哪位导师座下，弟子能证得如此殊胜的成就，一个有智慧的人理当尽心尽力地在其中修习梵行，而当他修习时，便能证得那正确、善妙的法。”
‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.
234“那么，阿难尊者，那位比丘——那位阿拉汉、已灭尽诸漏者、已圆满修行者、应作已作者、已卸下重担者、已达成目标者、已彻底灭尽后有结缚者、由正智而彻底解脱者——他还会享受感官欲乐吗？”“散德咖，那位比丘——那位阿拉汉、已灭尽诸漏者、已圆满修行者、应作已作者、已卸下重担者、已达成目标者、已彻底灭尽后有结缚者、由正智而彻底解脱者——他没有能力再违犯五件事。已灭尽诸漏的比丘没有能力故意夺取有情生命；已灭尽诸漏的比丘没有能力以偷盗意图拿取未给与的东西；已灭尽诸漏的比丘没有能力行淫欲之事；已灭尽诸漏的比丘没有能力故意说谎；已灭尽诸漏的比丘没有能力像以前在家人身份时那样，以储存的方式享受感官欲乐。散德咖，那位比丘——那位阿拉汉、已灭尽诸漏者……由正智而彻底解脱者——他没有能力违犯这五件事。”
‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme’’ti? ‘‘Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu’’nti.
235“那么，阿难尊者，那位比丘——那位阿拉汉、已灭尽诸漏者、已圆满修行者、应作已作者、已卸下重担者、已达成目标者、已彻底灭尽后有结缚者、由正智而彻底解脱者——在他行走、站立、睡眠或醒着时，是否每时每刻、持续不断地现起如此的知见：‘我的诸漏已灭尽’呢？”“如果是这样，散德咖，我来给你打个比方；一些有智慧的人能通过比方理解所说话语的含义。散德咖，就像有一个人，他的手脚被砍断了。在他行走、站立、睡眠或醒着时，他是每时每刻、持续不断地知道‘我的手脚被砍断了’呢，还是在他回顾反思时，才知道‘我的手脚被砍断了’？”“阿难尊者，那个人并非每时每刻、持续不断地知道‘我的手脚被砍断了’。他是在回顾反思时，才知道‘我的手脚被砍断了’。”“同样的道理，散德咖，那位比丘——那位阿拉汉、已灭尽诸漏者……由正智而彻底解脱者——在他行走、站立、睡眠或醒着时，并非每时每刻、持续不断地现起如此的知见：‘我的诸漏已灭尽’。但是当他回顾反思时，他便知道：‘我的诸漏已灭尽’。”
‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’’’ti? ‘‘Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti? ‘‘Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti. ‘‘Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’’’ti.
236“那么，阿难尊者，在这法与律之中，有多少位出离者呢？”“散德咖，不只是一百，不只是两百，不只是三百，不只是四百，不只是五百，在这法与律之中，出离者的人数其实还要更多。”“真是奇妙啊，阿难尊者！真是稀有啊，阿难尊者！在这样既不抬高自法、也不贬抑他法，并且适时说法的情况下，竟能显现出如此众多的出离者。而这些邪命外道，这些可怜女人的儿子们，却一味地抬高自己、贬低他人，宣称的出离者却只有三位，也就是：难德瓦差、基萨桑基吒、末伽梨瞿舍利。”那时，游方者散德咖对他自己的徒众说：“诸位，去乔达摩沙门那里修习梵行吧。如今，要我们放下这利养、恭敬与名声，恐怕已不容易了。”就这样，游方者散德咖催促自己的徒众，去往世尊座下修习梵行。
‘‘Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro’’ti? ‘‘Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro’’ti. ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla’’nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – ‘‘carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu’’nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.
29散德咖经完 第六
Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.