MN 77 · 大萨咖卢答夷经
237如是我闻：有一次，世尊住在王舍城的竹林栗鼠饲养处。那时，有好些个有名的、出名的游方者，正待在孔雀园的游方者修行处，也就是——安那巴罗游方者、瓦拉达罗游方者，还有萨咖卢答夷游方者，以及其他一些有名、出名的游方者。那时，世尊在午前时分，穿好下衣，拿着钵和上衣，进入王舍城去托钵乞食。这时候，世尊心里想：“现在在王舍城托钵乞食，时间还太早。不如我去孔雀园游方者修行处，到萨咖卢答夷游方者那里吧。”接着，世尊就去了孔雀园游方者修行处。而那个时候，萨咖卢答夷游方者正跟一大群游方者坐在一起，喧哗吵杂，发出高声大噪，说著种种无聊的世俗闲话，也就是——国王论、盗贼论、大臣论、军队论、恐怖论、战争论、食物论、饮料论、衣服论、床座论、花鬘论、香料论、亲戚论、车乘论、村庄论、镇子论、城市论、国土论、女人论、英雄论、街巷论、井边论、先亡论、种种杂论、关于世间起源的传说、关于海洋起源的传说，以及各种有无论等。萨咖卢答夷游方者远远地看到世尊走过来了。见到之后，他就让自己的那群人安静下来，说：“诸位，请安静！诸位，请不要出声！这位沙门乔达摩过来了。这位尊者一向喜欢安静，是称赞安静的人。说不定他若知道这是个安静的群体，就会想到这里来。”于是，那些游方者就都安静了。接着，世尊走到了萨咖卢答夷游方者那里。萨咖卢答夷游方者对世尊说：“来吧，尊者世尊！欢迎您，尊者世尊！尊者世尊，您终于安排了这次来到这里，真是好久不见了。尊者世尊，请坐！这里已经铺好座位了。”世尊就在铺好的座位上坐下。萨咖卢答夷游方者也拿了一个低矮的座位，在一旁坐下了。世尊对坐在一旁的萨咖卢答夷游方者说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī 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 sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – ‘‘appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –
238“乌答夷啊，你们现在聚在一起，在谈论些什么？你们被打断的未竟之谈又是什么？” “尊者，我们现在聚在一起谈论的话题，就暂且搁一边吧。尊者，这个话题，世尊以后也不会难有机会听到的。尊者，前些日子，更早些时候，有各种不同教派的沙门、婆罗门，聚集在一间辩论堂里，他们生起了这样一场谈话：‘哎，诸位，昂伽、马嘎塔的人们真得利啊！诸位，昂伽、马嘎塔的人们真得大善利啊！因为这么多有僧团、有徒众、是众人之师、有名望、有声誉、是教派创立者、被大众公认为善士的沙门、婆罗门，都来到王舍城度雨安居了。’”
‘‘Kāyanuttha , udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti?
239“‘这些人当中，有些是这样的：这位富兰那迦叶，有僧团，有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；他也来到王舍城度雨安居了。这位末伽梨瞿舍利……阿耆多翅舍钦婆罗……波拘陀迦旃延……散若耶毗罗梨子……尼乾陀若提子，都有僧团，有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；他们也来到王舍城度雨安居了。这位沙门乔达摩，也有僧团，有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；他也来到王舍城度雨安居了。那么，在这些有僧团、有徒众、是众人之师、有名望、有声誉、是教派创立者、被大众公认为善士的沙门、婆罗门尊者当中，谁被他的弟子们恭敬、尊重、崇敬、供养？而弟子们又是恭敬、尊重、依止着谁来生活呢？’”
‘‘Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – ‘‘mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā’’ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi , kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’’’ti.
4“对于这个问题，有些人这样说：‘这位富兰那迦叶，虽有僧团，有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；但他并不被弟子们恭敬、尊重、崇敬、供养，弟子们也不曾恭敬、尊重、依止着富兰那迦叶来生活。从前，富兰那迦叶曾为几百人的大众说法。那时，有某个富兰那迦叶的弟子发出声音说：‘诸位！别拿这个问题去问富兰那迦叶！他不懂这个的！我们懂这个！把问题问我们吧！我们会为各位解释这个问题的！’从前，富兰那迦叶曾伸着双臂哭着求，也还是没得到机会：‘诸位！请安静！诸位！请不要出声！这些人不是在问你们，他们是在问我们！我们会为他们解释的！’然而，还是有许多富兰那迦叶的弟子，在对他的教法提出反驳后离开了，说：‘你不懂这个法和律，我懂这个法和律！你怎么会懂这个法和律呢？你是错误行道者，我是正确行道者！我所说的是有条理的，你的没有条理！你该先说的后说，该后说的先说！你长久执持的见解被完全推翻了！你的论点被驳倒了！你被难住了！去想办法摆脱你的论难吧，或者，如果你有能力，就解开它吧！’就这样，富兰那迦叶不被弟子们恭敬、尊重、崇敬、供养，弟子们也不曾恭敬、尊重、依止着富兰那迦叶来生活。而且，富兰那迦叶甚至被用一句‘法骂’给辱骂了。’”
‘‘Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’’’ti.
240“又有一些人这样说：‘这位末伽梨瞿舍利……乃至……阿耆多翅舍钦婆罗……波拘陀迦旃延……散若耶毗罗梨子……尼乾陀若提子，虽有僧团，有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；但他并不被弟子们恭敬、尊重、崇敬、供养，弟子们也不曾恭敬、尊重、依止着尼乾陀若提子来生活。从前，尼乾陀若提子曾为几百人的大众说法。那时，有某个尼乾陀若提子的弟子发出声音说：‘诸位！别拿这个问题去问尼乾陀若提子！他不懂这个的！我们懂这个！把问题问我们吧！我们会为各位解释这个问题的！’从前，尼乾陀若提子曾伸着双臂哭着求，也还是没得到机会：‘诸位！请安静！诸位！请不要出声！这些人不是在问各位，他们是在问我们！我们会为他们解释的！’然而，还是有许多尼乾陀若提子的弟子，在对他的教法提出反驳后离开了，说：‘你不懂这个法和律，我懂这个法和律！你怎么会懂这个法和律呢？你是错误行道者，我是正确行道者！我所说的是有条理的，你的没有条理！你该先说的后说，该后说的先说！你长久执持的见解被完全推翻了！你的论点被驳倒了！你被难住了！去想办法摆脱你的论难吧，或者，如果你有能力，就解开它吧！’就这样，尼乾陀若提子不被弟子们恭敬、尊重、崇敬、供养，弟子们也不曾恭敬、尊重、依止着尼乾陀若提子来生活。而且，尼乾陀若提子甚至被用一句‘法骂’给辱骂了。’”
‘‘Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘‘appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī’’ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya . Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, ‘‘mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti.
241“而另一些人则这样说：‘而这位沙门乔达摩，既有僧团，也有徒众，是众人之师，有名望，有声誉，是教派创立者，被大众公认为善士；他是被弟子们恭敬、尊重、崇敬、供养的，弟子们也是恭敬、尊重、依止着沙门乔达摩来生活的。从前，沙门乔达摩曾为几百人的大众说法。那时，有某个沙门乔达摩的弟子咳了一声。他旁边的一位同梵行者就用膝盖碰了碰他，说：‘请尊者安静！请尊者不要出声！我们的导师世尊在说法呢！’每当沙门乔达摩为几百人的大众说法时，那时候，沙门乔达摩的弟子们既没有喷嚏声，也没有咳嗽声。那时候，大众都满怀期待地专注着：‘世尊将要为我们说的法，我们将要听闻了。’就好比有个人，在四条大路交汇的十字路口，压榨纯正的蜂蜜，那时大众也满怀期待地专注着。同样地，每当沙门乔达摩为几百人的大众说法时，那时候，沙门乔达摩的弟子们既没有喷嚏声，也没有咳嗽声。那时，大众都满怀期待地专注着：‘世尊将要为我们说的法，我们将要听闻了。’即使是那些沙门乔达摩的弟子，在跟同梵行者起了冲突后，舍弃了学处，返回到低俗生活中去，他们也会赞扬导师、赞扬法、赞扬僧；他们只是责备自己，不责备别人，说：‘我们真是没福气，我们真是缺少福德啊！我们虽在这样善说的、法次第的教导中出家了，却没能终生圆满、清净地修习梵行。’他们就这样成了寺院仆役，或是成了在家信众，受持五戒而生活着。就这样，沙门乔达摩是被弟子们恭敬、尊重、崇敬、供养的，弟子们也是恭敬、尊重、依止着沙门乔达摩来生活的。’”
‘‘Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti? ‘‘Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
7“而且，尊者，世尊满足于任何衣服，并赞叹这种对任何衣服的知足。尊者，我观察到世尊的这第二个法，正是因此，弟子们恭敬、尊重、崇敬、供养世尊，恭敬尊重之后便依止而住。”
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
8“再者，尊者，世尊满足于任何乞食，并赞叹这种对任何乞食的知足。尊者，我观察到世尊的这第三个法，正是因此，弟子们恭敬、尊重、崇敬、供养世尊，恭敬尊重之后便依止而住。”
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
9“再者，尊者，世尊满足于任何住处，并赞叹这种对任何住处的知足。尊者，我观察到世尊的这第四个法，正是因此，弟子们恭敬、尊重、崇敬、供养世尊，恭敬尊重之后便依止而住。”
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
10“再者，尊者，世尊乐于独处，并赞叹独处。尊者，我观察到世尊的这第五个法，正是因此，弟子们恭敬、尊重、崇敬、供养世尊，恭敬尊重之后便依止而住。”
‘‘Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī . Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
11“尊者，以上就是我在世尊身上观察到的五个法，正是凭借这些，弟子们恭敬、尊重、崇敬、供养世尊，恭敬尊重之后便依止而住。”
‘‘Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.
242“答夷啊，如果弟子们因为‘沙门乔达摩吃得很少，并且赞叹少食’而恭敬、尊重、崇敬、供养我，恭敬尊重之后依止而住的话——可是，答夷啊，我有一些弟子，他们有的只吃一柯沙迦量的食物，有的只吃半柯沙迦量的食物，有的只吃一个毕路瓦果，有的只吃半个毕路瓦果。而我呢，答夷啊，有时候用这个钵吃满到平钵口的食物，甚至吃得更多。假如弟子们因为‘沙门乔达摩吃得很少，并且赞叹少食’而那样恭敬我，答夷啊，那些只吃一柯沙迦、半柯沙迦、一个毕路瓦果、半个毕路瓦果的弟子们，就绝不会因为这个法而恭敬、尊重、崇敬、供养我，恭敬尊重之后依止而住了。”
‘‘‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
13“乌达夷，如果我的弟子因为‘沙门乔达摩对任何衣服都知足，并且称赞对任何衣服的知足’而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住——那么，乌达夷，我确实有一些弟子是粪扫衣行者，他们穿粗糙的衣服，从墓地、垃圾堆或路边捡来破布，缝制成袈裟穿着。而我呢，乌达夷，有时也穿居士们供养的衣服，那些结实、经过刮磨、像败瓢瓜一样粗糙的衣服。如果弟子因为‘沙门乔达摩对任何衣服都知足，并且称赞对任何衣服的知足’而礼敬、尊重、恭敬、供养并依止我而住，那么，乌达夷，那些我的粪扫衣行者弟子们，他们从墓地、垃圾堆或路边捡来破布缝制成袈裟穿着，他们就不会因此法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住了。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
14“乌达夷，如果我的弟子因为‘沙门乔达摩对任何团食都知足，并且称赞对任何团食的知足’而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住——那么，乌达夷，我确实有一些弟子是常行乞食者、次第乞食者，他们乐于以残食为生的修行，即使进入村庄后有人用座位邀请他们，他们也不接受。而我呢，乌达夷，有时也受邀享用米饭，那是精选的黑米，配以各种汤和菜肴。如果弟子因为‘沙门乔达摩对任何团食都知足，并且称赞对任何团食的知足’而礼敬、尊重、恭敬、供养并依止我而住，那么，乌达夷，那些我的常行乞食、次第乞食、乐于残食修行的弟子们，他们即使进入村庄被用座位邀请也不接受，他们就不会因此法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住了。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
15“乌达夷，如果我的弟子因为‘沙门乔达摩对任何住处都知足，并且称赞对任何住处的知足’而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住——那么，乌达夷，我确实有一些弟子是树下住者、露天住者，他们八个月里都不寻求遮蔽所。而我呢，乌达夷，有时也住在尖顶屋里，那是内外都抹了灰泥、没有风、门闩密合、窗户紧闭的房子。如果弟子因为‘沙门乔达摩对任何住处都知足，并且称赞对任何住处的知足’而礼敬、尊重、恭敬、供养并依止我而住，那么，乌达夷，那些我的树下住者、露天住者弟子们，他们八个月都不寻求遮蔽所，他们就不会因此法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住了。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
16“乌达夷，如果我的弟子因为‘沙门乔达摩是远离者，并且称赞远离’而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住——那么，乌达夷，我确实有一些弟子是林居者，他们进入森林、树林旷野这些边远的住所而住，每半个月为了诵持巴帝摩卡才回到僧团中。而我呢，乌达夷，有时也处在人群杂沓中，和比丘、比丘尼、男居士、女居士、国王、国王的大臣、外道和外道的弟子们在一起。如果弟子因为‘沙门乔达摩是远离者，并且称赞远离’而礼敬、尊重、恭敬、供养并依止我而住，那么，乌达夷，那些我的林居者弟子们，他们进入森林、树林旷野这些边远住所而住，每半个月为了诵持巴帝摩卡才回到僧团中，他们就不会因此法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住了。
‘‘‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
17“所以，乌达夷，我的弟子们并不是因为这五种法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住。
‘‘Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
243“乌达夷，确实有另外五种法，我的弟子们因为这五种法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住。哪五种呢？乌达夷，在此，我的弟子们在增上戒方面对我极为尊敬，心想：‘沙门乔达摩是具戒者，具足了最上的戒蕴。’乌达夷，我的弟子们在增上戒方面对我极为尊敬，心想：‘沙门乔达摩是具戒者，具足了最上的戒蕴。’乌达夷，这就是第一种法，我的弟子们因此法而礼敬我、尊重我、恭敬我、供养我，并在礼敬、尊重之后依止我而住。
‘‘Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti , sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi , mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi , paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
244此外，乌达夷，我的弟子们在殊胜的知见上敬重我，他们说：'沙门乔达摩确实是知而说知，见而说见；沙门乔达摩是基于自己的实证而说法，并非没有实证；沙门乔达摩的说法是有因有缘的，并非没有因缘；沙门乔达摩的说法是能带来真实功德的，并非没有功德。'乌达夷，我的弟子们基于这种殊胜的知见而敬重我：'沙门乔达摩确实是知而说知，见而说见；沙门乔达摩是基于自己的实证而说法，并非没有实证；沙门乔达摩的说法是有因有缘的，并非没有因缘；沙门乔达摩的说法是能带来真实功德的，并非没有功德。'这就是第二个法，乌达夷，正因这个法，我的弟子们恭敬我、尊重我、崇敬我、供养我，并在恭敬尊重之后，依止我而住。
‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
245再者，乌达夷，我的弟子们在我殊胜的智慧上敬重我，他们说：'沙门乔达摩是有大智慧的人，具备最殊胜的智慧积蕴。他不可能预见不到未来的论难，也不可能不以正法善巧地制服已出现的异端言论——这是不可能的。'乌达夷，你怎么想？我的弟子们这样知道、这样看见后，还会在听法时插话打断我吗？
‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu’’nti?
21不会的，尊者。
‘‘No hetaṃ, bhante’’.
22「不，尊者。」
‘‘No hetaṃ, bhante’’.
23乌达夷，我其实并不期待弟子们来教导我；恰恰相反，是我的弟子们期待我来教导他们。
‘‘Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi ; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.
24乌达夷，我的弟子们基于我殊胜的智慧而敬重我：'沙门乔达摩是有大智慧的人，具备最殊胜的智慧积蕴。他不可能预见不到未来的论难，也不可能不以正法善巧地制服已出现的异端言论——这是不可能的。'这就是第三个法，乌达夷，正因这个法，我的弟子们恭敬我、尊重我、崇敬我、供养我，并在恭敬尊重之后，依止我而住。
‘‘Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
246再者，乌达夷，我的弟子们被某种苦所淹没、被苦所征服，他们来找我，询问有关苦圣谛的事。当他们问苦圣谛时，我为他们解说苦圣谛，我通过解答问题令他们心生欢喜。他们又来问我有关苦集圣谛、苦灭圣谛、导向苦灭的行道圣谛。当他们问导向苦灭的行道圣谛时，我为他们解说导向苦灭的行道圣谛，我通过解答问题令他们心生欢喜。乌达夷，我的弟子们被某种苦所淹没、被苦所征服，他们来找我，询问有关苦圣谛的事。当他们问苦圣谛时，我为他们解说苦圣谛，我通过解答问题令他们心生欢喜。他们又来问我有关苦集圣谛、苦灭圣谛、导向苦灭的行道圣谛。当他们问导向苦灭的行道圣谛时，我为他们解说导向苦灭的行道圣谛，我通过解答问题令他们心生欢喜。这就是第四个法，乌达夷，正因这个法，我的弟子们恭敬我、尊重我、崇敬我、供养我，并在恭敬尊重之后，依止我而住。
‘‘Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi , tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
247再者，乌达夷，我为弟子们讲说了修行方法，依此修行，我的弟子们修习八圣道。乌达夷，在此，比丘修习正见，修习正思维，修习正语，修习正业，修习正命，修习正精进，修习正念，修习正定。而且，在这方面，我的众多弟子安住于达到了最终究竟的智证悟。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti , sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
27再者，乌达夷，我为弟子们讲说了修行方法，依此修行，我的弟子们修习八解脱。有色身者看见色身，这是第一解脱；内心无物质想而外在看见色身，这是第二解脱；心只倾注于清净，这是第三解脱；完全超越一切物质想、灭除有对想、不作意种种想，作意‘虚空是无边的’而进入并安住于空无边处，这是第四解脱；完全超越空无边处，作意‘识是无边的’而进入并安住于识无边处，这是第五解脱；完全超越识无边处，作意‘什么都没有’而进入并安住于无所有处，这是第六解脱；完全超越无所有处，进入并安住于非想非非想处，这是第七解脱；完全超越非想非非想处，进入并安住于想受灭尽定，这是第八解脱。而且，在这方面，我的众多弟子安住于达到了最终究竟的智证悟。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
28再者，乌达夷，我为弟子们讲说了修行方法，依此修行，我的弟子们修习八胜处。内心有色想的人，单一地外在看见有限的、好或不好的色身。他这样作意：‘我主宰它们，了知它们，看见它们。’这是第一胜处。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
29还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习四念住。答夷，在此，比丘于身随观身而住，精勤、正知、具念，调伏世间的贪欲与忧恼；于受随观受而住……于心随观心而住……于法随观法而住，精勤、正知、具念，调伏世间的贪欲与忧恼。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
30还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习四正勤。答夷，在此，比丘为了让未生起的邪恶不善法不生起，发起意愿、努力、激发精进、策励心、勤加修行；为了让已生起的邪恶不善法断除，发起意愿、努力、激发精进、策励心、勤加修行；为了让未生起的善法生起，发起意愿、努力、激发精进、策励心、勤加修行；为了让已生起的善法保持、不遗忘、增长、广大、修习圆满，发起意愿、努力、激发精进、策励心、勤加修行。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi , bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
31还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习四神足。答夷，在此，比丘修习具备意欲之定与精勤之行的神足；修习具备精进之定与精勤之行的神足；修习具备心之定与精勤之行的神足；修习具备观慧之定与精勤之行的神足。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
32还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习五根。答夷，在此，比丘修习趋向寂静、趋向正觉的信根；修习精进根……修习念根……修习定根……修习趋向寂静、趋向正觉的慧根。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi , bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
248还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习五力。答夷，在此，比丘修习趋向寂静、趋向正觉的信力；修习精进力……修习念力……修习定力……修习趋向寂静、趋向正觉的慧力。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
249还有，答夷，我为弟子们开示了一条行道，依此行道的弟子们修习七觉支。答夷，在此，比丘修习依止远离、依止离贪、依止灭尽、转向放下舍弃的念觉支；修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依止远离、依止离贪、依止灭尽、转向放下舍弃的舍觉支。而我的众多弟子，就在这上面，达到了完全证知与究竟圆满的境界而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
35内心有色想的人，单一地外在看见无量的、好或不好的色身。他这样作意：‘我主宰它们，了知它们，看见它们。’这是第二胜处。
‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
36内心没有色想的人，单一地外在看见有限的、好或不好的色身。他这样作意：‘我主宰它们，了知它们，看见它们。’这是第三胜处。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
37内心没有色想的人，单一地外在看见无量的、好或不好的色身。他这样作意：‘我主宰它们，了知它们，看见它们。’这是第四胜处。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
38第五胜处是这样的：内心没有色的概念，一个人观察外在的色，全都是蓝的、蓝色的、显现为蓝的、闪耀蓝光的。就像亚麻花是蓝的、蓝色的、显现为蓝的、闪耀蓝光的，又像波罗奈产的那匹布，两面都光滑，是蓝的、蓝色的、显现为蓝的、闪耀蓝光的。就像这样，内心没有色的概念，一个人观察外在的色，全都是蓝的、蓝色的、显现为蓝的、闪耀蓝光的。他这样想：‘我征服了那些色，我看见了，我了解了。’这就是第五胜处。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ .
39第六胜处是这样的：内心没有色的概念，一个人观察外在的色，全都是黄的、黄色的、显现为黄的、闪耀黄光的。就像迦尼迦罗花是黄的、黄色的、显现为黄的、闪耀黄光的，又像波罗奈产的那匹布，两面都光滑，是黄的、黄色的、显现为黄的、闪耀黄光的。就像这样，内心没有色的概念，一个人观察外在的色，全都是黄的、黄色的、显现为黄的、闪耀黄光的。他这样想：‘我征服了那些色，我看见了，我了解了。’这就是第六胜处。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
40第七胜处是这样的：内心没有色的概念，一个人观察外在的色，全都是红的、红色的、显现为红的、闪耀红光的。就像般度耆婆迦花是红的、红色的、显现为红的、闪耀红光的，又像波罗奈产的那匹布，两面都光滑，是红的、红色的、显现为红的、闪耀红光的。就像这样，内心没有色的概念，一个人观察外在的色，全都是红的、红色的、显现为红的、闪耀红光的。他这样想：‘我征服了那些色，我看见了，我了解了。’这就是第七胜处。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
41第八胜处是这样的：内心没有色的概念，一个人观察外在的色，全都是白的、白色的、显现为白的、闪耀白光的。就像晨星是白的、白色的、显现为白的、闪耀白光的，又像波罗奈产的那匹布，两面都光滑，是白的、白色的、显现为白的、闪耀白光的。就像这样，内心没有色的概念，一个人观察外在的色，全都是白的、白色的、显现为白的、闪耀白光的。他这样想：‘我征服了那些色，我看见了，我了解了。’这就是第八胜处。在这方面，我的许多弟子，也达到了最高的神通与圆满而安住。
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni . ‘Tāni abhibhuyya jānāmi , passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
250再者，答夷，我为弟子们讲解了一条修行之道，照着去修的弟子们，会修习十遍处。有人觉知地遍，向上、向下、横向，没有二元对立，无限无量；有人觉知水遍……有人觉知火遍……有人觉知风遍……有人觉知蓝遍……有人觉知黄遍……有人觉知红遍……有人觉知白遍……有人觉知空遍……有人觉知识遍，向上、向下、横向，没有二元对立，无限无量。在这方面，我的许多弟子，也达到了最高的神通与圆满而安住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
251再者，答夷，我为弟子们讲解了一条修行之道，照着去修的弟子们，会修习四禅。答夷，这里一位比丘彻底离开了感官欲乐，离开了不善的心念状态，带着寻、带着伺，进入了由离开而生的喜与乐，安住在初禅里。他用这种离开而生的喜与乐，灌注、渗透、充满、遍布这整个身体，整个身体没有一处不被这离开而生的喜与乐所浸润。答夷，这就像一位熟练的浴师或他的徒弟，在铜盆里撒下沐浴粉，然后一边洒水一边揉捏，这个沐浴粉团就变得湿润，内外都被湿气浸润，完全被湿气渗透，却不会滴下水来。完全一样地，答夷，这位比丘用这种离开而生的喜与乐，灌注、渗透、充满、遍布这整个身体，整个身体没有一处不被这离开而生的喜与乐所浸润。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
44此外，乌达夷，一位比丘在寻与伺平息之后，内心获得清净……他具足第二禅而住。他以这由定而生的喜与乐，浸润、流布、充满、遍满此身，使得此身的任何一处，都没有不被这由定而生的喜与乐所触及。乌达夷，这就好像一个深邃的湖，湖水从底部涌出。它的东面没有水的入口，西面没有水的入口，北面没有水的入口，南面没有水的入口，天也不会时常降下充沛的雨水；然而，从那个湖的底部，有清凉的水流涌出，以清凉的水浸润、流布、充满、遍满那个湖，使得那个湖的任何一处，都没有不被清凉的水所触及。正是这样，乌达夷，一位比丘以这由定而生的喜与乐，浸润、流布、充满、遍满此身，使得此身的任何一处，都没有不被这由定而生的喜与乐所触及。
‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti . Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ , na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
45此外，乌达夷，一位比丘在喜消退之后……他具足第三禅而住。他以这无喜的乐，浸润、流布、充满、遍满此身，使得此身的任何一处，都没有不被这无喜的乐所触及。乌达夷，这就好像在一个青莲花池、或红莲花池、或白莲花池中，有些青莲花、或红莲花、或白莲花，它们生长在水中，在水里成长，不伸出水面，在水下滋养，它们从顶部到根部都被清凉的水所浸润、流布、充满、遍及，使得那些青莲花、或红莲花、或白莲花的任何一处，都没有不被清凉的水所触及。正是这样，乌达夷，一位比丘以这无喜的乐，浸润、流布、充满、遍满此身，使得此身的任何一处，都没有不被这无喜的乐所触及。
‘‘Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
46此外，乌达夷，一位比丘在舍弃了乐与舍弃了苦之后，如同先前喜悦与忧恼的灭没，他具足不苦不乐、由舍念清净的第四禅而住。他以这清净的、极为明净的心，遍满此身而坐，使得此身的任何一处，都没有不被这清净的、极为明净的心所触及。乌达夷，这就好像一个人，用白布从头到脚把自己裹起来坐着，使得他身体的任何一处，都没有不被白布所覆盖。正是这样，乌达夷，一位比丘以这清净的、极为明净的心，遍满此身而坐，使得此身的任何一处，都没有不被这清净的、极为明净的心所触及。而且，乌达夷，在这方面，我的许多弟子安住于达到了终极圆满的胜智。
‘‘Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
252此外，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以清净、超越常人的天耳界，听到两种声音——天上的和人间的，不论远近。就像，乌答夷，一个有力气的吹螺者，不费吹灰之力就能让四方都听见他的螺声；同样地，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以清净、超越常人的天耳界，听到两种声音——天上的和人间的，不论远近。而且，我的许多弟子安住于此，达到了究竟智的圆满。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
253此外，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以自己的心遍知其他有情、其他人的心——有贪欲的心，就了知为‘有贪欲的心’；离贪欲的心，就了知为‘离贪欲的心’；有嗔恚的心，就了知为‘有嗔恚的心’；离嗔恚的心，就了知为‘离嗔恚的心’；有愚痴的心，就了知为‘有愚痴的心’；离愚痴的心，就了知为‘离愚痴的心’；昏沉的心，就了知为‘昏沉的心’；散乱的心，就了知为‘散乱的心’；广大的心，就了知为‘广大的心’；不广大的心，就了知为‘不广大的心’；有上的心，就了知为‘有上的心’；无上的心，就了知为‘无上的心’；入定的心，就了知为‘入定的心’；未入定的心，就了知为‘未入定的心’；解脱的心，就了知为‘解脱的心’；未解脱的心，就了知为‘未解脱的心’。就像，乌答夷，一个年轻的女子或男子，正值青春，喜欢打扮，在清净明亮、没有污点的镜子前，或在一盆清水中，照看自己的面容时，有痣就会知道‘有痣’，没有痣就会知道‘没有痣’；同样地，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以自己的心遍知其他有情、其他人的心——有贪欲的心，就了知为‘有贪欲的心’……离贪欲的心，就了知为……有嗔恚的心，就了知为……离嗔恚的心，就了知为……有愚痴的心，就了知为……离愚痴的心，就了知为……昏沉的心，就了知为……散乱的心，就了知为……广大的心，就了知为……不广大的心，就了知为……有上的心，就了知为……无上的心，就了知为……入定的心，就了知为……未入定的心，就了知为……解脱的心，就了知为……未解脱的心，就了知为‘未解脱的心’。而且，我的许多弟子安住于此，达到了究竟智的圆满。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya , akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
254此外，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能随念起种种过去世的生命历程，也就是——一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多的坏劫、许多的成劫、许多的成坏劫。他们能忆起：‘在那个地方，我有这样的名字，这样的家族，这样的容貌，这样的饮食，这样感受苦乐，这样的寿命长度；我从那里死后，又投生到了另一个地方；在那个地方，我又有这样的名字，这样的家族，这样的容貌，这样的饮食，这样感受苦乐，这样的寿命长度；我从那里死后，又投生到了这里。’如此，他们随念起种种过去世的生命历程，连同特征与细节。就像，乌答夷，有一个人从自己的村子出发，去到另一个村子，又从那个村子去到别的村子；之后，他从那个村子又返回自己的村子。他便会这样想：‘我从自己的村子，去到了那个村子，在那里我是这样站的，这样坐的，这样说的，这样沉默的；我又从那个村子，去到了另一个村子，在那里我也是这样站的，这样坐的，这样说的，这样沉默的；现在，我从那个村子，回到了我自己的村子。’同样地，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能随念起种种过去世的生命历程，也就是——一劫……如此，他们随念起种种过去世的生命历程，连同特征与细节。而且，我的许多弟子安住于此，达到了究竟智的圆满。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
255此外，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以清净、超越常人的天眼，看见有情们死亡、投生，低贱与高贵，美丽与丑陋，善趣与恶趣，了知有情们如何随自己的业力而流转：‘这些尊贵的有情，确实具备了身恶行、语恶行、意恶行，诽谤了圣者，持有邪见，奉行邪见之业，他们在身体毁坏、死后，投生到了苦界、恶趣、堕处、地狱；而那些尊贵的有情，确实具备了身善行、语善行、意善行，没有诽谤圣者，持有正见，奉行正见之业，他们在身体毁坏、死后，投生到了善趣、天界。’如此，以清净、超越常人的天眼，他们看见有情们死亡、投生，低贱与高贵，美丽与丑陋，善趣与恶趣，了知有情们如何随自己的业力而流转。就像，乌答夷，有两座带门的房子。有个视力正常的人站在两座房子中间，就能看见人们走进房子、走出房子，来回穿行、四处走动；同样地，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能以清净、超越常人的天眼，看见有情们死亡、投生……而且，我的许多弟子安住于此，达到了究竟智的圆满。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā . Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.
256此外，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能通过灭尽烦恼，在当下这一生就亲自以深妙智慧体证并安住于无烦恼的心解脱和慧解脱。就像，乌答夷，在山谷中有一个湖，湖水清澈、洁净、没有浑浊。一个视力正常的人站在岸边，就能看见水里的螺贝、沙砾、石子，以及一群群游动或静止的鱼。他便会这样想：‘这个湖的水真清澈、洁净、没有浑浊，里面那些螺贝、沙砾、石子，还有一群群游动或静止的鱼，都能看得一清二楚。’同样地，乌答夷，我向弟子们宣说了行道方法，我的弟子们依此修习之后，便能通过灭尽烦恼，在当下这一生就亲自以深妙智慧体证并安住于无烦恼的心解脱和慧解脱。而且，我的许多弟子安住于此，达到了究竟智的圆满。乌答夷，这就是第五种法，我的弟子们因为这个法而恭敬我、尊重我、礼敬我、供养我，并在恭敬尊重之后，依止我而住。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
257此外，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，就这样了知：'我的这个身体，是由物质组成的，由四大种构成，源于父母，靠米饭、稀粥所养大，是具备无常性、会朽坏、会受压碎、会崩解、会离散之法；而我的这个心识，就依附于此，系缚于此。' 乌达夷，这就好像一颗琉璃宝珠，美丽、出身优良、八角形、工艺精湛、透明、澄净、具足一切优点；上面穿着一根线，这根线是蓝色、或黄色、或红色、或白色、或浅灰色的。一个有眼力的男子，把它拿在手里仔细观察：'这是一颗琉璃宝珠，美丽、出身优良、八角形、工艺精湛、透明、澄净、具足一切优点；在这上面穿着一根线，这根线是蓝色、或黄色、或红色、或白色、或浅灰色的。' 正是这样，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，就这样了知：'我的这个身体，是由物质组成的，由四大种构成，源于父母，靠米饭、稀粥所养大，是具备无常性、会朽坏、会受压碎、会崩解、会离散之法；而我的这个心识，就依附于此，系缚于此。' 而且，乌达夷，在这方面，我的许多弟子安住于达到了终极圆满的胜智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
258此外，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，能从此身变化出另一个身体，那是由心意所成、有形有相、具备所有大小肢体、诸根无缺的。乌达夷，这就好像一个人从芦苇杆中抽出苇心；他会这样想：'这是芦苇杆，这是苇心；芦苇杆是一个，苇心是另一个；这苇心正是从芦苇杆中抽出来的。' 或者，乌达夷，就像一个人从剑鞘中拔出剑；他会这样想：'这是剑，这是剑鞘；剑是一个，剑鞘是另一个；这剑正是从剑鞘中拔出来的。' 或者，乌达夷，就像一个人把蛇从蛇笼中取出；他会这样想：'这是蛇，这是蛇笼；蛇是一个，蛇笼是另一个；这蛇正是从蛇笼中取出来的。' 正是这样，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，能从此身变化出另一个身体，那是由心意所成、有形有相、具备所有大小肢体、诸根无缺的。而且，乌达夷，在这方面，我的许多弟子安住于达到了终极圆满的胜智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi , puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
259此外，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，能体验各种神通变化：从一个变成多个，从多个变成一个；现身与隐身；无碍地穿墙、穿壁、穿山，就如同在空中行走一样；在地里也能像在水中那样潜入与浮出；在水面上也能不沉没地行走，就如同在地上一样；在空中也能跏趺坐而行，就如同有翅膀的鸟一样；他们还能用手触摸、抚摸这些如此有大威德、大威力的日月，乃至能以身体自在行使影响力直到梵天世界。乌达夷，这就好像一位熟练的陶匠或陶匠的学徒，用处理得很好的黏土，可以随心所欲地制作出任何想要的器皿形状；或者，乌达夷，就像一位熟练的牙雕师或牙雕师的学徒，在处理得很好的象牙上，可以随心所欲地雕刻出任何想要的象牙工艺品；或者，乌达夷，就像一位熟练的金匠或金匠的学徒，在处理得很好的金子原料上，可以随心所欲地制作出任何想要的金器。正是这样，乌达夷，我已经为弟子们开示了修行方法，我的弟子们依照此方法修行后，能体验各种神通变化：从一个变成多个，从多个变成一个；现身与隐身；无碍地穿墙、穿壁、穿山，就如同在空中行走一样；在地里也能像在水中那样潜入与浮出；在水面上也能不沉没地行走，就如同在地上一样；在空中也能跏趺坐而行，就如同有翅膀的鸟一样；他们还能用手触摸、抚摸这些如此有大威德、大威力的日月，乃至能以身体自在行使影响力直到梵天世界。而且，乌达夷，在这方面，我的许多弟子安住于达到了终极圆满的胜智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti , seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
55乌答夷，就是这五种法，我的弟子们因为这五种法而恭敬我、尊重我、礼敬我、供养我，并在恭敬尊重之后，依止我而住。”
‘‘Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.
56世尊说了这些。萨咖卢答夷游方者内心满意，对世尊所说感到欢喜与信受。
Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.
57大萨咖卢达夷经完 第七
Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.