SN 41 · 7. 吉德相应

Tipitaka 7.0 静态阅读页 · 73 段 · 打开交互阅读器

17. 吉德相应

7. Cittasaṃyuttaṃ

21. 结经

1. Saṃyojanasuttaṃ

343有一次，许多长老比丘们住在马奇咖桑达的庵婆咖林。那时，质多居士去到长老比丘们那里，到了之后，向长老比丘们礼敬，坐在一边。然后，质多居士对长老比丘们这样说：“长老圣者们，请接受我明天在牛栏的饭食供养。”长老比丘们以沉默的方式接受了。质多居士知道长老比丘们接受后，从座位起身，向长老比丘们礼敬，向右绕行后，离开了。那夜过后，在午前时分，长老比丘们穿好下衣，拿着衣钵，去到质多居士的牛栏，到了之后，坐在铺设好的座位上。

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya gokule bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

4那时，质多居士因为一些事务刚好来到了弥伽帕他卡。质多居士听说，许多长老比丘们在饭后，从托钵回来，聚在圆堂里坐在一起时，他们之间生起了这样的谈论：“贤友，所谓‘结’和‘结系之法’，这些法是含义不同、文句也不同，还是含义相同、只是文句不同呢？”在那里，有些长老比丘解释：“贤友，所谓‘结’和‘结系之法’，这些法既是含义不同，也是文句不同。”有些长老比丘解释：“贤友，所谓‘结’和‘结系之法’，这些法是含义相同，只是文句不同。”于是，质多居士就去拜访那些长老比丘。到了之后，向长老比丘们礼敬，坐在一边。坐在一边的质多居士对长老比丘们这样说：“大德，我听说，许多长老比丘们在饭后，从托钵回来，聚在圆堂里坐在一起时，他们之间生起了这样的谈论：‘贤友，所谓“结”和“结系之法”，这些法是含义不同、文句也不同，还是含义相同、只是文句不同呢？’有些长老比丘这样解释：‘贤友，所谓“结”和“结系之法”，这些法既是含义不同，也是文句不同。’有些长老比丘这样解释：‘贤友，所谓“结”和“结系之法”，这些法是含义相同，只是文句不同。’是这样的吗？”“是的，居士。”

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso , ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘saṃyojana’nti vā, āvuso ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānanti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Ekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Evaṃ, gahapatī’’ti.

5“大德，‘结’和‘结系之法’这些法，确实是既含义不同，也文句不同。那么，大德，我为你们说一个譬喻。在这里，一些有智慧的人能通过譬喻了知所说的话的含义。大德，假设有一头黑公牛和一头白公牛，被一条绳子或索子拴在一起。如果有人这样说：‘黑公牛是白公牛的结，白公牛是黑公牛的结。’这样说话的人，说得对吗？”“不对，居士！居士，黑公牛不是白公牛的结，白公牛也不是黑公牛的结。它们两者被那条绳子或索子拴住在一起，那绳子就是那里的结。”“大德，正是这样。眼不是色的结，色也不是眼的结；无论是哪种依于这两者而生起的欲贪，那才是那里的结。耳不是声的结……鼻不是香的结……舌不是味的结……身不是触的结，触也不是身的结；无论是哪种依于这两者而生起的欲贪，那才是那里的结。意不是法的结，法也不是意的结；无论是哪种依于这两者而生起的欲贪，那才是那里的结。”“居士，你获益了！居士，你善获益了！你的智慧之眼能通达佛陀如此深奥的法语！” 第一经。

‘‘‘Saṃyojana’nti vā, bhante, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. Tena hi, bhante, upamaṃ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ , odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, gahapati! Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ; yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojana’’nti. ‘‘Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na sotaṃ saddānaṃ… na ghānaṃ gandhānaṃ… na jivhā rasānaṃ… na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojana’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Paṭhamaṃ.

62. 第一伊西达答经

2. Paṭhamaisidattasuttaṃ

344有一次，许多长老比丘住在马奇咖桑达的庵婆咖林。那时，那些长老比丘们在饭后，从托钵回来，聚在圆堂里坐在一起时，他们之间生起了这样的谈论：“贤友，所谓‘结’和‘结系之法’，这些法是含义不同、文句也不同，还是含义相同、只是文句不同呢？”在那里，有些长老比丘这样解释：“贤友，所谓‘结’和‘结系之法’，这些法既是含义不同，也是文句不同。”有些长老比丘这样解释：“贤友，所谓‘结’和‘结系之法’，这些法是含义相同，只是文句不同。”

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti.

8那时，质多居士去拜访那些长老比丘。到了之后，向长老比丘们礼敬，坐在一边。坐在一边的质多居士对那位长老尊者这样说：“大德长老，常说‘界之种种性，界之种种性’。大德，世尊到底是在什么意义上说界之种种性的呢？”听了这话，那位长老尊者沉默了。第二次，质多居士又对那位长老尊者这样说：“大德长老，常说‘界之种种性，界之种种性’。大德，世尊到底是在什么意义上说界之种种性的呢？”第二次，那位长老尊者又沉默了。第三次，质多居士又对那位长老尊者这样说：“大德长老，常说‘界之种种性，界之种种性’。大德，世尊到底是在什么意义上说界之种种性的呢？”第三次，那位长老尊者还是沉默了。

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Evaṃ vutte āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

9那时，伊西达答尊者是那个比丘僧团中最新的、最年轻的比丘。于是，伊西达答尊者对那位长老尊者这样说：“大德长老，让我来回答质多居士的这个问题吧。”“你回答吧，伊西达答贤友，你来回答质多居士的这个问题。”“居士，你刚才是不是这样问的：‘大德长老，常说“界之种种性，界之种种性”。大德，世尊到底是在什么意义上说界之种种性的呢？’ ”“是的，大德。”“居士，这就是世尊所说的界之种种性：眼界、色界、眼识界……乃至……意界、法界、意识界。居士，世尊就是在这个意义上说界之种种性的。”

10那时，质多居士对伊西达答尊者的开示感到欢喜、随喜后，亲手以上好的嚼食与啖食招待、令长老比丘们饱足。然后，长老比丘们吃完饭，放下钵，从座位起身，离开了。接着，那位大长老对伊西达答尊者这样说：“说得好，伊西达答贤友，那个问题你回答得好。那个问题我没有回答出来。所以，伊西达答贤友，以后再有这样的问题出现，在这里就由你来回答吧。” 那时，伊西达答尊者收拾好住处，拿着衣钵，从马奇咖桑达离开了。他这次从马奇咖桑达离开，就这样走了，再也没有回来。

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. Tatiyaṃ.

113. 第二伊西达德经

3. Dutiyaisidattasuttaṃ

345有一次，许多长老比丘住在马奇咖桑达的庵婆咖林。那时，质多居士去拜访那些长老比丘。到了之后，向长老比丘们礼敬，坐在一边。坐在一边的质多居士对长老比丘们这样说：“大德，请长老们接受我明天的饮食供养。”长老比丘们以沉默的方式接受了。质多居士知道了长老比丘们的接受后，从座位起身，向长老比丘们礼敬，右绕之后离开了。那夜过后，在午前，长老比丘们穿好下衣，拿着衣钵，来到了质多居士的住处。到了之后，在准备好的座位上坐下。

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante, therā svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena . Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

13那时，质多居士就去拜访长老比丘们。到了之后，向长老比丘们顶礼，坐在一边。坐在一边的质多居士对那位长老尊者这样说:“长老尊者，世间生起的这些种种见——‘世间是常’啦，‘世间是无常’啦，‘世间有边’啦，‘世间无边’啦，‘命即是身’啦，‘命与身不同’啦，‘如来死后存在’啦，‘如来死后不存在’啦，‘如来死后既存在又不存在’啦，‘如来死后既非存在又非不存在’啦——以及梵网经中所说的那六十二种见解，请问，尊者，这些见在有什幺时存在，在没有什幺时不存在？”

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti?

14这样说的时候，那位长老尊者沉默不语。第二遍，质多居士又……第三遍，质多居士又对那位长老尊者这样说:“长老尊者，世间生起的这些种种见——‘世间是常’啦，‘世间是无常’啦，‘世间有边’啦，‘世间无边’啦，‘命即是身’啦，‘命与身不同’啦，‘如来死后存在’啦，‘如来死后不存在’啦，‘如来死后既存在又不存在’啦，‘如来死后既非存在又非不存在’啦——以及梵网经中所说的那六十二种见解，请问，尊者，这些见在有什幺时存在，在没有什幺时不存在？”第三遍，那位长老尊者依旧沉默不语。

Evaṃ vutte, āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati…pe… tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

15那时，伊西达答尊者是那个比丘僧团中最年轻的。于是，伊西达答尊者对那位长老尊者这样说:“长老尊者，我来回答质多居士这个问题，可以吗？”“伊西达答贤友，你就回答质多居士这个问题吧。”“居士，你是不是这样问的:‘长老尊者，世间生起的这些种种见……请问，尊者，这些见在有什幺时存在，在没有什幺时不存在？’”“是的，尊者。”“居士，世间生起的这些种种见——‘世间是常’啦，‘世间是无常’啦，‘世间有边’啦，‘世间无边’啦，‘命即是身’啦，‘命与身不同’啦，‘如来死后存在’啦，‘如来死后不存在’啦，‘如来死后既存在又不存在’啦，‘如来死后既非存在又非不存在’啦——以及梵网经中所说的那六十二种见解：居士，这些见在有身见存在时存在，在有身见不存在时就不存在。”

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā…pe…; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’’’ti.

16“尊者，那有身见又是怎幺存在的呢？”“居士，这里有一个没有听闻过法的普通人，他没有见过圣者，不精通圣者之法，没有在圣者之法中受训练；没有见过善人，不精通善人之法，没有在善人之法中受训练。他把色看作是我，或者把色看作是我所有的，或者把色看作在我之中，或者把我在色之中。他把受看作是我……他把想……他把行……他把识看作是我，或者把识看作是我所有的，或者把识看作在我之中，或者把我放在识之中。居士，就是这样，有身见就存在了。”

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi hotī’’ti.

17“那么，尊者，怎样才不会有身见呢？” “居士，这里，多闻的圣弟子见过圣者，对圣法善巧，在圣法中受到良好训练；见过善士，对善士法善巧，在善士法中受到良好训练。他不认为色是我，不认为我有色，不认为色在我中，不认为我在色中；不认为受……不认为想……不认为行……不认为识是我，不认为我有识，不认为识在我中，不认为我在识中。居士，这样就不会有身见了。”

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi na hotī’’ti.

18“尊者，这位伊西达答圣者从哪里来？” “居士，我从阿槃提来。” “尊者，阿槃提有一位名叫伊西达答的善男子，是我那未曾见过面的朋友，他出家了。那位圣者您见过他吗？” “是的，居士。” “那么，尊者，那位圣者现在住在哪里呢？” 听了这话，伊西达答尊者沉默了。 “尊者，这位圣者就是我们的伊西达答吗？” “是的，居士。” “尊者，请伊西达答圣者喜欢上马奇咖桑达吧。庵婆咖林是个令人愉快的地方。我会为伊西达答圣者打点衣服、食物、住处、生病所需的药品和资具的。” “居士，说得好。”

‘‘Kuto , bhante, ayyo isidatto āgacchatī’’ti? ‘‘Avantiyā kho, gahapati, āgacchāmī’’ti. ‘‘Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī’’ti? Evaṃ vutte, āyasmā isidatto tuṇhī ahosi. ‘‘Ayyo no, bhante, isidatto’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti.

19那时，质多居士对伊西达答尊者的说法感到欢喜，随喜之后，亲手用精致的嚼食和啖食款待长老比丘们，让大家都吃饱了。那时，长老比丘们吃完饭后，放下碗钵，从座位上起身就离开了。随后，那位长老尊者对伊西达答尊者这样说:“很好啊，伊西达答贤友，你回答了这个问题，这个问题不是对我讲的。因此，伊西达答贤友，以后再有类似的问题出来时，就由你在这里回答吧。”第二遍。

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta , eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Dutiyaṃ.

204. 大神变经

4. Mahakapāṭihāriyasuttaṃ

346有一次，许多长老比丘住在马奇咖桑达的庵婆咖林。那时，质多居士就去拜访那些长老比丘。到了之后，向长老比丘们顶礼，坐在一边。坐在一边的质多居士对长老比丘们这样说:“长老尊者，请接受我明天的饭食供养。”长老比丘们静静地答应了。那时，质多居士知道长老比丘们答应之后，就从座位上起身，向长老比丘们顶礼，右绕之后离开了。那时，长老比丘们在那夜过后，在午前时分，穿好下衣，拿着钵和上衣，前往质多居士的住处。到了之后，在准备好的座位上坐下。

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

22那时，质多居士亲手以上好的酥蜜乳粥招待、令长老比丘们饱足。然后，长老比丘们吃完饭，放下钵，从座位起身，离开了。质多居士也说了声“把剩下的分掉吧”，便跟在长老比丘们后面走。那时候天气很热，又闷；那些长老比丘们吃完饭，走路时身体都好像要瘫软下来似的。

Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Cittopi kho gahapati ‘sesakaṃ vissajjethā’ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena uṇhaṃ hoti kuthitaṃ ; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.

23那时候，马哈咖尊者是这个比丘僧团中最年轻的一位。于是，马哈咖尊者对大长老这样说：“长老圣者，要是能起一阵凉风吹来，有点云层聚拢，再下一两滴雨，那就好了。”

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – ‘‘sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti.

24“尊者马哈咖，这真好啊：要是能吹起凉风，乌云密布，天上一滴一滴地下起雨来就好了。”于是，马哈咖尊者运用了那种神通心的造作。结果凉风吹了起来，乌云密布，天上一滴一滴地下起了雨。这时，质多居士心想：“在这比丘僧团里，最年轻的比丘都有这样的神通威神力啊！”然后，马哈咖尊者回到寺院，对长老尊者说：“尊敬的尊者，这样够了吗？”“够了，马哈咖学友！你做得足够了，马哈咖学友！你做出的供养已经足够了，马哈咖学友！”之后，长老比丘们各自回到了自己的住处。马哈咖尊者也回到了自己的住处。

‘‘Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti. Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa , devo ca ekamekaṃ phusi. Atha kho cittassa gahapatino etadahosi – ‘‘yo kho imasmiṃ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo’’ti . Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca – ‘‘alamettāvatā, bhante therā’’ti? ‘‘Alamettāvatā, āvuso mahaka! Katamettāvatā, āvuso mahaka! Pūjitamettāvatā, āvuso mahako’’ti . Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu. Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.

25那时，质多居士就去拜访马哈咖尊者。到了之后，向马哈咖尊者礼敬，然后坐在一边。坐定后，质多居士对马哈咖尊者说：“尊者，如果马哈咖尊者能为我示现超人法的神通神变，那就太好了。”“那样的话，居士，你在走廊上铺好上衣，再放上一捆草吧。”“好的，尊者。”质多居士回答马哈咖尊者后，便在走廊上铺好上衣，放上了一捆草。接着，马哈咖尊者进入精舍，插上门闩，运用了那种神通心的造作。只见一道火焰从钥匙孔和门缝中窜出，烧着了草，却没有烧着那件上衣。这时，质多居士拍了拍上衣，心中充满触动，汗毛竖立，站在了一旁。随后，马哈咖尊者从精舍出来，对质多居士说：“居士，这样够了吗？”

Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca – ‘‘sādhu me, bhante, ayyo mahako uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetū’’ti. ‘‘Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī’’ti. ‘‘Evaṃ, bhante’’ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca – ‘‘alamettāvatā, gahapatī’’ti?

26“尊者马哈咖，这完全够了！尊者马哈咖，您做得很好了！尊者马哈咖，您给出的供养已经足够了！尊者马哈咖，愿马哈咖尊者愉快地住在马奇咖桑达。庵婆咖林是个宜人的地方。我会好好护持马哈咖尊者的，为您提供衣服、食物、坐卧处、医药等一切必需品。”“居士，你说得真好。”然后，马哈咖尊者收拾好坐卧处，拿着衣钵，就从马奇咖桑达离开了。他这么一走，就真的走了，再也没有回来。第四经。

‘‘Alamettāvatā , bhante mahaka! Katamettāvatā, bhante, mahaka! Pūjitamettāvatā, bhante mahaka! Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti. Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. Catutthaṃ.

275. 第一咖玛普经

5. Paṭhamakāmabhūsuttaṃ

347有一次，咖玛普尊者住在马奇咖桑达的庵婆咖林。那时，质多居士去拜访咖玛普尊者。到了之后，他向咖玛普尊者礼敬，然后坐在一边。坐在一边的质多居士对咖玛普尊者这样说：“尊者，有多少种行呢？”“居士，有三种行：身行、语行、心行。”“很好，尊者！”质多居士对咖玛普尊者的说法感到欢喜与赞同后，又向咖玛普尊者进一步提问：“但是，尊者，什么是身行？什么是语行？什么是心行呢？”“居士，入息出息是身行，寻与伺是语行，想与受是心行。”

Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca – ‘‘kati nu kho, bhante, saṅkhārā’’ti? ‘‘Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti. ‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

29“居士，曾有这样的说法：

‘‘Vuttamidaṃ , gahapati –

30‘无荆棘，白罩，一个辐，那车转起；

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

31“你看见那无荆棘者到来——他已断流、已无结缚。”

Anīghaṃ passa āyantaṃ , chinnasotaṃ abandhana’’nti.

32“居士，世尊这简略所说的义理，应当如何详细理解呢？”“尊者，这确实是世尊所说的吗？”“是的，居士。”“那么，尊者，请稍等片刻，让我看看它的义理。”于是质多居士沉默了一会儿，然后对具寿咖玛普这样说——

‘‘Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? ‘‘Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita’’nti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī’’ti. Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

33“‘无荆棘’，尊者，这是对‘戒’的称呼。‘白罩’，尊者，这是对‘解脱’的称呼。‘一个辐’，尊者，这是对‘念’的称呼。‘转起’，尊者，这是对‘前进与回退’的称呼。‘车’，尊者，这是对这个由四大种所成、父母所生、靠米饭粥食积聚、无常、须涂抹、须按摩、会破裂、会坏灭之身的称呼。尊者，贪是荆棘，嗔是荆棘，痴是荆棘。对于漏尽比丘来说，这些已被断除、根已斩断、如截断的多罗树桩、已令其归于无有、未来不再生起。因此，漏尽比丘被称为‘无荆棘者’。‘到来者’，尊者，这是对阿拉汉的称呼。‘流’，尊者，这是对渴爱的称呼。对于漏尽比丘来说，这渴爱已被断除、根已斩断、如截断的多罗树桩、已令其归于无有、未来不再生起。因此，漏尽比丘被称为‘已断流者’。尊者，贪是结缚，嗔是结缚，痴是结缚。对于漏尽比丘来说，这些已被断除、根已斩断、如截断的多罗树桩、已令其归于无有、未来不再生起。因此，漏尽比丘被称为‘已无结缚者’。就这样，尊者，世尊所说的——

‘‘‘Nelaṅga’nti kho, bhante, sīlānametaṃ adhivacanaṃ. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ. ‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ. ‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. ‘Āyanta’nti kho, bhante, arahato etaṃ adhivacanaṃ. ‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

34“车轴完好，白篷覆盖，单根辐条的车轮转动着；

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

35你看见那无荆棘者到来——他已断流、已无结缚。’

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti.

36尊者，对于世尊这简略所说的义理，我是这样详细理解的。”“居士，你真是得到了，居士，你真是善得到了——在这甚深的佛陀教法中，你的智慧之眼能够通达。”第五经。

‘‘Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti . ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Pañcamaṃ.

376. 第二咖玛普经

6. Dutiyakāmabhūsuttaṃ

348有一次，咖玛普尊者住在马奇咖桑达的庵婆咖林。那时，质多居士去拜访咖玛普尊者。到了之后，向咖玛普尊者礼敬，然后坐在一边。咖玛普尊者对坐在一边的质多居士说：

Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

39“很好，尊者！”质多居士……又进一步提问：“那么，尊者，为什么入息出息是身行？为什么寻与伺是语行？为什么想与受是心行呢？”“居士，入息出息是属于身体的，这些法是系属于身体的，所以入息出息是身行。居士，一个人先有寻与伺，然后才说出言语，所以寻与伺是语行。想与受是属于心的，这些法是系属于心的，所以想与受是心行。”

‘‘Sādhu, bhante’’ti kho citto gahapati…pe… uttariṃ pañhaṃ apucchi – ‘‘kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.

40“很好……”质多居士又进一步提问：“但是，尊者，如何证入想受灭定呢？”“居士，当一位比丘将要证入想受灭定时，他的心里不会这样想：‘我将要证入想受灭定’或‘我正在证入想受灭定’或‘我已经证入了想受灭定’。而是他的心之前就已经被修习到那种状态，自然地导向那样的境地。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā . Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

41“很好……”质多居士又进一步提问：“尊者，当一位比丘证入想受灭定时，哪些行会首先止息？是身行，还是语行，还是心行呢？”“居士，当一位比丘证入想受灭定时，语行首先止息，然后是身行，接着是心行。”

Sādhu …pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhaṃ samāpajjantassa pana, bhante , bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

42“很好……”质多居士又进一步提问：“尊者，一个已经死去、命终的人，和一位证入想受灭定的比丘，他们之间有什么差别呢？”“居士，对于已经死去、命终的人，他的身行已止息、已安歇，语行已止息、已安歇，心行已止息、已安歇，寿命已耗尽，体温已消散，诸根已败坏。而居士，对于这位证入想受灭定的比丘，他的身行虽然也已止息、已安歇，语行也已止息、已安歇，心行也已止息、已安歇，但寿命未耗尽，体温未消散，诸根是清净的。居士，这就是一个死去、命终的人和一位证入想受灭定的比丘之间的差别。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇa’’nti? ‘‘Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇa’’nti.

43“很好……”质多居士又进一步提问：“那么，尊者，如何从想受灭定中出定呢？”“居士，当一位比丘从想受灭定中出定时，他的心里不会这样想：‘我将要从想受灭定中出定’或‘我正在从想受灭定中出定’或‘我已经从想受灭定中出定了’。而是他的心之前就已经被修习到那种状态，自然地导向那样的境地。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī’’ti.

44太好啦，尊者……他又进一步请问：“可是，尊者，当一位比丘从想受灭定中出定时，哪些法会先生起呢？是身行呢，还是语行，或是心行？”“居士，当一位比丘从想受灭定中出定时，心行先生起，然后才是身行，然后才是语行。”

Sādhu , bhante…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

45太好啦……他又进一步请问：“那么，尊者，一位已经从想受灭定中出定的比丘，会被几种触所触及呢？”“居士，已经从想受灭定中出定的比丘，会被三种触所触及：空触、无相触、无愿触。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante , bhikkhuṃ kati phassā phusanti’’? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.

46太好啦……他又进一步请问：“那么，尊者，一位已经从想受灭定中出定的比丘，他的心是倾向于什么、朝向什么、汇归什么呢？”“居士，已经从想受灭定中出定的比丘，他的心是倾向于远离，朝向远离，汇归远离。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti.

47“太好啦，尊者！”质多居士对于咖玛普尊者的所说感到欢喜与赞许后，又向咖玛普尊者进一步请问：“可是，尊者，对于想受灭定来说，哪几种法最有助益呢？”“确实，居士，你问的正是首先应该问的。那么，我来为你解答：居士，对于想受灭定来说，有两种法最有助益，那就是奢摩他（止）与毗婆舍那（观）。”第六经。

‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā’’ti? ‘‘Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā’’ti. Chaṭṭhaṃ.

487. 果达德经

7. Godattasuttaṃ

349有一次，果达德尊者住在马奇咖桑达的庵婆咖林。那时，质多居士走到果达德尊者那里，到了之后，向果达德尊者行礼，然后坐在一边。果达德尊者对坐在一边的质多居士这样说：“居士，那种无量的心解脱、无所有的心解脱、空的心解脱以及无相的心解脱——这些法是不同的意义、不同的文句呢，还是同一个意义、只是文句不同呢？”“尊者，有一种解释的门径，依循那个门径，这些法是不同的意义，也是不同的文句。但是，尊者，还有一种解释的门径，依循那个门径，这些法是同一个意义，只是文句不同。”

Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca – ‘‘yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? ‘‘Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

50“那么，尊者，依循哪种解释的门径，这些法是不同的意义，也是不同的文句呢？尊者，在此，一位比丘以与慈俱行的心，遍满一个方向而住，同样地，第二个方向，同样地，第三个方向，同样地，第四个方向。像这样，在上、下、横向，遍及一切处、一切方面，他以与慈俱行的心，广大、无量、没有怨恨、没有伤害，遍满一切世界而住。他以与悲俱行的心……（中略）他以与喜俱行的心……（中略）他以与捨俱行的心，遍满一个方向而住，同样地，第二个方向，同样地，第三个方向，同样地，第四个方向。像这样，在上、下、横向，遍及一切处、一切方面，他以与捨俱行的心，广大、无量、没有怨恨、没有伤害，遍满一切世界而住。尊者，这就称为无量的心解脱。”

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ . Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

51“尊者，什么是无所有的心解脱呢？尊者，这里，比丘完全超越了识无边处，作意‘没有任何东西’，进入并安住在无所有处。尊者，这被称为无所有的心解脱。”

‘‘Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.

52“尊者，什么是空的心解脱呢？尊者，这里，比丘去到森林里，或去到树下，或去到空屋里，这样反思：‘这个我是空的，或我所是空的。’尊者，这被称为空的心解脱。”

‘‘Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccati, bhante, suññatā cetovimutti.

53“尊者，什么是无相的心解脱呢？尊者，这里，比丘通过不作意一切相，进入并安住在无相的心定。尊者，这被称为无相的心解脱。尊者，这就是那个角度，从那个角度来说，这些法有各自不同的义理和不同的文句。”

‘‘Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati, bhante, animittā cetovimutti. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.

54“尊者，那么，什么是那个角度，从那个角度来说，这些法义理相同，只有文句不同？尊者，贪是制造限量的东西，嗔是制造限量的东西，痴是制造限量的东西。在漏尽的比丘那里，这些已经被断除、已从根切断、如同棕榈树桩、不复存在、未来不会再生起。尊者，所有无量心解脱当中，不动的心解脱被称为最上。而那个不动的心解脱，是空的，没有贪；是空的，没有嗔；是空的，没有痴。尊者，贪是障碍物，嗔是障碍物，痴是障碍物。在漏尽的比丘那里，这些已经被断除、已从根切断、如同棕榈树桩、不复存在、未来不会再生起。尊者，所有无所有心解脱当中，不动的心解脱被称为最上。而那个不动的心解脱，是空的，没有贪；是空的，没有嗔；是空的，没有痴。尊者，贪是制造相的，嗔是制造相的，痴是制造相的。在漏尽的比丘那里，这些已经被断除、已从根切断、如同棕榈树桩、不复存在、未来不会再生起。尊者，所有无相心解脱当中，不动的心解脱被称为最上。而那个不动的心解脱，是空的，没有贪；是空的，没有嗔；是空的，没有痴。尊者，这就是那个角度，从那个角度来说，这些法义理相同，只有文句不同。”

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ? Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho , bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Sattamaṃ.

558. 尼干陀那他子经

8. Nigaṇṭhanāṭaputtasuttaṃ

350尔时，尼干陀那他子已抵达马其咖沙达，与大尼干陀众俱。居士吉答听闻：「尼干陀那他子已抵达马其咖沙达，与大尼干陀众俱。」那时，居士吉答与众多近事男一起前往尼干陀那他子处；抵达后，与尼干陀那他子互相问候。交换了友好、值得忆念的话语后，坐于一旁。坐于一旁的居士吉答，尼干陀那他子对他如此说——「居士，你相信沙门乔达摩所说：『有无寻无伺的定，有寻伺的灭尽』吗？」

Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – ‘‘nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhi’’nti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti?

57就在那时，尼乾陀·若提子也带着一大群尼乾陀弟子来到了马奇咖桑达。质多居士听说：“尼乾陀·若提子带着一大群尼乾陀弟子来到马奇咖桑达了。”于是，质多居士和众多男在家弟子一起，前往尼乾陀·若提子那里。到了之后，与尼乾陀·若提子互相问候。互相致以亲切友善的寒暄后，坐在一边。尼乾陀·若提子对坐在一边的质多居士这样说：“居士，你信受沙门乔达摩的话吗——‘有那种无寻无伺的定，有寻和伺的止息’？”

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya , sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā’’ti.

58“尊者，您怎么看？哪一种更胜妙——是智慧，还是信仰？” “居士，比起信仰，智慧才是更胜妙的。” “尊者，只要我愿意，我就能舍弃感官欲望，远离不善法，带着寻、带着伺，进入由远离而生的喜与乐，安住在初禅裡。尊者，只要我愿意，我就能平息寻和伺……安住在二禅裡。尊者，只要我愿意，我就能因为喜的消退……安住在三禅裡。尊者，只要我愿意，我就能因为捨弃了乐……安住在四禅裡。尊者，像我这样知、这样见的人，还会凭著信仰去投靠其他某个沙门或婆罗门吗？我知道有无寻无伺的定，也知道有寻和伺的止灭。”

‘‘Taṃ kiṃ maññasi, bhante, katamaṃ nu kho paṇītataraṃ – ñāṇaṃ vā saddhā vā’’ti? ‘‘Saddhāya kho, gahapati, ñāṇaṃyeva paṇītatara’’nti. ‘‘Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi . Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti.

59听了这话，尼乾陀·那达子尊者看了看自己的随众，然后说：“各位，请看！这位质多居士是多么不正直，多么狡猾，多么诡诈！”

Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’’ti.

60“尊者，我们刚才还听您说：‘各位，请看！这位质多居士是多么正直，多么不狡猾，多么不诡诈。’可现在，尊者，我们又听到您说：‘各位，请看！这位质多居士是多么不正直，多么狡猾，多么诡诈。’尊者，如果您前面说的是真话，那么后面就是假话。如果您前面说的是假话，那么后面就是真话。还有，尊者，这裡有十个如法的问题。等您懂了这些问题的意义，您可以带著您的尼乾陀随众再来找我辩论。一个问题，一个提要，一个解答。两个问题，两个提要，两个解答……乃至十个问题，十个提要，十个解答。” 接著，质多居士向尼乾陀·那达子提出这十个如法的问题后，就从座位起来，离开了。”

‘‘Idāneva kho te mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī’ti. Idāneva ca pana mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’ti. Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā. Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ. Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni . Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī’’ti. Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. Aṭṭhamaṃ.

619. 裸行者迦叶经

9. Acelakassapasuttaṃ

351当时，有位名叫咖沙巴的衣发隐士来到了马奇咖桑达。他是质多居士过去在世俗时的老朋友。质多居士听说：“我们过去在世俗时的老朋友咖沙巴衣发隐士，据说来到了马奇咖桑达。” 于是，质多居士就去见衣发隐士咖沙巴。见面后，与他互相问候寒暄。说完了亲切友好的话之后，就坐在一边。坐定后，质多居士对衣发隐士咖沙巴说：“咖沙巴尊者，您出家多久了？” “居士，我出家差不多三十年了。” “尊者，在这三十年裡，您有没有证得任何超越凡人的、圣洁的智见殊胜，获得安乐的住法呢？” “居士，我出家这三十年，除了裸身、剃头和拔毛之外，并没有证得任何超越凡人的、圣洁的智见殊胜，也没获得安乐的住法。” 听了这话，质多居士对衣发隐士咖沙巴说：“这真是稀有啊！这真是不可思议啊！佛法竟然被如此善巧地解说。想想看，出家三十年，竟然除了裸身、剃头和拔毛之外，没有证得任何超越凡人的、圣洁的智见殊胜和安乐的住法！”

Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. Assosi kho citto gahapati – ‘‘acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo’’ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘kīvaciraṃ pabbajitassa, bhante, kassapā’’ti? ‘‘Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti. Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Dhammassa svākkhātatā yatra hi nāma tiṃsamattehi vassehi na koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti!

63“那么，居士，您成为优婆塞有多久了？” “尊者，我成为优婆塞也差不多三十年了。” “居士，在这三十年裡，您有没有证得任何超越凡人的、圣洁的智见殊胜，获得安乐的住法呢？” “尊者，在家之人也是可以证得的呀！尊者，只要我愿意，我就能舍弃感官欲望，远离不善法，带著寻、带著伺，进入由远离而生的喜与乐，安住在初禅裡。尊者，只要我愿意，我就能平息寻和伺……安住在二禅裡。尊者，只要我愿意，我就能因为喜的消退……安住在三禅裡。尊者，只要我愿意，我就能因为捨弃了乐……安住在四禅裡。尊者，如果我比世尊先过世，那么世尊会这样授记我，是一点都不奇怪的：‘没有任何结缚繫缚著质多居士，使他再回到这个世界来。’” 听了这话，衣发隐士咖沙巴对质多居士说：“这真是稀有啊！这真是不可思议啊！佛法竟然被如此善巧地解说。想想看，一个身穿白衣的在家居士，竟然能证得如此超越凡人的、圣洁的智见殊胜，获得安乐的住法。居士，请让我在这个法和律中出家，请让我受具足戒！”

‘‘Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā’’ti? ‘‘Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā’’ti. ‘‘Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā’’’ti. Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṃ uttarimanussadhammā alamariyañāṇadassanavisesaṃ adhigamissati phāsuvihāraṃ. Labheyyāhaṃ, gahapati , imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti.

64于是，质多居士带著衣发隐士咖沙巴，去见长老比丘们。见了长老比丘们之后，他说：“尊者，这位衣发隐士咖沙巴是我们过去在世俗时的老朋友。请长老们让他出家，为他授具足戒。我会尽力为他提供衣服、饮食、坐卧具和医药等必需品。” 衣发隐士咖沙巴就在这个法和律中得了出家，受了具足戒。受具足戒不久，咖沙巴尊者便独自隐居，不放逸，精进努力，专注一心地修行。没过多久，就为了一个目标——也就是为了那个让善男子们正确地离家，走上非世俗生活的最终目标——在当下亲自以智证悟、现证并安住于无上的梵行究竟。他知道了：“生已灭尽，梵行已立，应做皆做，不再有轮迴的因。”这样，咖沙巴尊者就成了阿拉汉之一。

Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo. Imaṃ therā pabbājentu upasampādentu. Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Navamaṃ.

6510. 探病经

10. Gilānadassanasuttaṃ

352就在那时，质多居士生了病，很痛苦，病得很重。于是，许多住在园林的天神、住在树林的天神、住在树木的天神，以及住在草药、草类和丛林中的天神们，聚集在一起，对质多居士这样说：“居士，请你发个愿吧：愿我未来成为一个转轮王。”

Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ – ‘‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’ti.

67听到这么说，质多居士对那些住在园林、树林、树木，以及住在草药、草类和丛林中的天神们这样说：“那个也是无常的，那个也是不恒久的，就连那个也是要舍弃之后才能走的路。”听到他这么说，质多居士的朋友、伙伴、亲属、血亲们就对质多居士说：“公子，你要提起正念，不要胡言乱语。”质多居士说：“我究竟说了什么，让你们对我说‘公子，你要提起正念，不要胡言乱语’呢？”“公子，你是这样说的：‘那个也是无常的，那个也是不恒久的，就连那个也是要舍弃之后才能走的路。’”“确实是这样，因为那些住在园林、树林、树木，以及住在草药、草类和丛林中的天神们，这样对我说：‘居士，请你发个愿：愿我未来成为一个转轮王。’所以我对他们这样说：‘那个也是无常的……就连那个也是要舍弃之后才能走的路。’”“那么，公子，那些住在园林、树林、树木，以及住在草药、草类和丛林中的天神们，是看到了什么意义，才会这样对你说‘居士，请你发个愿：愿我未来成为一个转轮王’呢？”“那些住在园林、树林、树木，以及住在草药、草类和丛林中的天神们，心里是这样想的：‘这位质多居士有戒德，有善法。如果他发愿说：愿我未来成为一个转轮王’这个愿望会实现的，因为有戒德者的心愿是清净的，清净的心愿会带来如法的果报。’那些天神正是看到了这个意义，才这样对我说：‘居士，请你发个愿：愿我未来成为一个转轮王。’所以我对他们这样说：‘那个也是无常的，那个也是不恒久的，就连那个也是要舍弃之后才能走的路。’”

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca – ‘‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’nti. Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ – ‘‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’ti. ‘‘Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha – ‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’’ti? ‘‘Evaṃ kho tvaṃ, ayyaputta, vadesi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti. ‘‘Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ…pe… tampi pahāya gamanīya’’’nti. ‘‘Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’’ti? ‘‘Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti – ‘ayaṃ kho citto gahapati, sīlavā kalyāṇadhammo. Sace paṇidahissati – anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, ‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī’ti. Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti.

68“既然如此，公子，也请您教导我们吧。”质多居士说：“那么，你们应当这样学：‘我们要对佛具备不动摇的信心：那位世尊就是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。我们要对法具备不动摇的信心：法是被世尊善说的、可现见到的、没有时节的、来见可见的、引导向前的、智者各自可证知的。我们要对僧具备不动摇的信心：世尊的弟子僧团是善行者，世尊的弟子僧团是正直行者，世尊的弟子僧团是如理行者，世尊的弟子僧团是和敬行者，也就是四双八辈，这世尊的弟子僧团是应受供养、应受款待、应受布施、应受合掌礼敬的，是世间无上的福田。’还有，我们家中不管有什么应施之物，这一切都要毫无保留地布施给那些有戒德、有善法的人。你们应当这样学。”就这样，质多居士教导了朋友、伙伴、亲属、血亲们，让他们在佛、法、僧以及布施上建立起信心之后，就去世了。第十经。

‘‘Tena hi, ayyaputta, amhepi ovadāhī’’ti. ‘‘Tasmā hi vo evaṃ sikkhitabbaṃ – buddhe aveccappasādena samannāgatā bhavissāma – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme aveccappasādena samannāgatā bhavissāma – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgatā bhavissāma – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabba’’nti. Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. Dasamaṃ.

69它的结集颂是：

Tassuddānaṃ –

70吉德相应完

Cittasaṃyuttaṃ samattaṃ.

71其摄颂：

Tassuddānaṃ –

72结，两个，伊西达答，马哈咖，以及咖玛普；

Saṃyojanaṃ dve isidattā, mahako kāmabhūpi ca;

73果达德，以及尼干陀，裸行者，探病。

Godatto ca nigaṇṭho ca, acelena gilānadassananti.